CONTENTS

Tareeq Halqa Summary 1

Introduction 3
Glossary 4
The Journey of the Human soul 5
Some Fundamental Questions and their Answers 9
The True Objective 11
The Pre-Conditions to Begin the Journey 12
Fundamental Beliefs table 16
Fiqh table 17
Four Objectives diagram 18
The Rights of Allah and Creation 19
Straight Path diagram 23
The Methodology of Repentance 24
Beginning the Journey 28
First Stage of Purification 28
Second Stage of Purification 31
Third Stage of Purification 37
Fourth Stage of Purification 40
Stage 1 Levels 45
Stage 2 Levels 47
Stage 3 Methodology 48
Stage 4 49
Heavenly Covenants 50
Daily Amals 52
Improving the Levels of Ibaadah 53
Recommended Study 56
Level of Acting Upon Sunnah 57
Time Management 58
Aqeedatul Islam by Imam al-Haddad 59
A Basic Guide to Fiqh for Purification and Prayer 62
The Sunnah Actions of the Prophet (Sollallahu alyhi wasallam) 75
The Masnoon Duas of the Prophet (Sollallahu alyhi wasallam) 80
The Conduct of the Seeker of Self Purification 86
Overall Progress Sheet 89
Spiritual Fast Sheet 90
Spiritual Prayer and Levels 92
First Stage Sheets 95
Second Stage Sheets 102
Third Stage Sheets 103
Methodology of Supplications (Dhikr) 107
La ilaha illallah Dhikr 109
Breathing Dhikr 115
Meditation Sheets 116
 Tareeq Halqa Summary 

1) The Journey of Man – why do the course? (some detail) 
2) Ultimate aim [NOT within one’s ability] 
2.0) The Pleasure of Allah (Azzawajal)  
& 4 Objectives [Are within one’s ability] 
2.1) 1st ‐ To Practically give preference to Allah (Azzawajal) Himself, by giving preference to 
Example ‐  His Shariah (Divine Islamic Law) 
‘Applying for  2.2) 2nd ‐ To Practically give preference to the Holy Prophet Muhammad (sallallhu‐alayhe‐
job’.    wasallam) Himself, by giving preference to His Sunnah (Prophetic practices) 
2.3) 3rd ‐ To fulfil the rights of creation and give them more than their rights 
2.4) 4th ‐ To constantly be in the Presence of Allah (Azzawajal), that He is With me, 
Watching me and Hearing me. 
3) What are NOT the objectives 
Example ‐  3.1) Visions, dreams, unveilings, miracles, supernatural powers, reading minds etc 
‘Travelling by  3.2) They are not part of the tareeq (course) and indicate NO closeness to Allah 
aeroplane and  (Azzawajal) – unless accompanied by steadfastness on Shariah and Sunnah and the 4 
by train’.   objectives which are the criteria of closeness to Allah (Azzawajal) 
4) 3 Pre‐requisites 
4.1) Essential knowledge of Aqeedah (beliefs) according to Ahle‐sunnah‐wal‐jamaat 
4.2) Essential Knowledge of Fiqh (outward law of Islam) 
4.3) Repentance & discharging rights of Allah (Azzawajal) and creation violated in past 
4.3.1) 2 Major Rights of Allah (Azzawajal) 
a) Not to commit shirk (associating partners) with Allah (Azzawajal) 
b) To believe in Allah as He is with all His qualities and attributes 
4.3.2) 4 Major Rights of the Messenger of Allah (sallallhu‐alayhe‐wasallam) 
a) To believe in AND  to love the Messenger of Allah (sallallhu‐alayhe‐
wasallam) more than everything and everyone else including yourself 
b) To honour and respect the Messenger of Allah (sallallhu‐alayhe‐
wasallam) more than everything and everyone else 
c) To follow His Shariah and His Sunnah 
d) To convey His message to others to the extent that you can 
4.3.3) 3 Major Rights of mankind – a) Money, b) Life, c) Honour 
4.3.4) Rights of the Nafs (Self) / Body 
a) To save the nafs (self) from the Eternal Fire of Hell 
b) Purify the body from filth, remove pubic hair, cut nails 
c) You must eat at least the bare minimum to survive 
d) Give the body sufficient sleep, at least the bare minimum   
e) Do not do acts that harm yourself physically (e.g. smoking, drugs etc) 
 

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 5) Summary so far  
5.1) The 3 Pre‐requisites are the BEGINNING of the journey 
5.2) The 4 objectives are the END results of the journey 
5.3) The Course (4 stages) is the PATH which takes you from the beginning to the end; 
from the 3 Pre‐requisites to the 4 objectives. The 4 objectives then lead to the 
Pleasure of Allah 
6) 4 stages of course – detail of 1st, 2nd and 3rd  stages, briefly of 4th  
(Show how to explain it in brief, (few words) and in detail) 
7) Adaab (etiquettes) of meeting the Teacher privately 
7.1) When green light shows, knock and enter 
7.2) Give your salaam and sit down 
7.3) When you are given permission to speak, firstly mention your name  
7.4) Now mention a MAXIMUM of 3 topics you would like to discuss and leave it to the 
teacher to choose the order 
7.5) For example say, ‘I have three things. I have completed the tongue sheet, I have 
completed level 1 of spiritual prayer and I had a dream which I would like to mention.’ 
Do not say 1st, 2nd and 3rd as this is choosing the order. 
7.6) Always keep the volume of your speech below the Teacher’s  
8) Importance of Dhikr / meditation (Personal amaal) 
Example ‐ 
8.1) Dhikr / meditation – it is energy source, without it all remains lifeless 
’100 veils over 
8.2) Purpose of dhikr – for purification purposes, not reward 
the eyes’.  
9) Explain concept of attuning (preparing) before dhikr / meditation  
9.1) Firstly, breathe, relax and sit comfortably (but respectfully) so that you are calm 
9.2) Close your eyes and use the ‘3 keys’ ‐ ‘Allah is with me, Allah is watching me, Allah is 
hearing me.’ Repeat them a few times and deeply think about the meaning 
9.3) Now rectify your intention e.g. only for the Pleasure of Allah (Azzawajal) – this 
Example ‐  changes depending on the level of sincerity you have been given 
’TV/Radio  9.4) Recite full ‘Bismillah….’ 
signals & upside  9.5) Recite any words of repentance e.g. astaghfirullah 
down cup’.   9.6) Recite durood upon the Prophet (sallallhu‐alayhe‐wasallam) with the tongue and 
heart  
9.7) Finally, begin you dhikr / meditation as prescribed  
9.8) In addition, make an internal communication with Allah (azzawajal) (from the heart) 
9.9) Also, re‐establish the hearts connection with Allah (Azzawajal) ‐ (if you cannot do this, 
it will come as you progress inshAllah) 
9.10) Bad effects of not preparing – very little benefit, no purification, no fez 
10)  Questions & Answers 
Note:  Inform them to listen to 
and/or read the series of discourses 
on the ‘Principles of Tareeq’ 

 
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 The journey towards the pleasure of Allah
 

This  file  is  for  he  who  wants  to  attain  the  closeness  and  pleasure  of  Allah  and 
points out the difficulties and obstacles in the path leading to Allah the exalted.  
The Seekers should practise what their teacher prescribes for them. The Seekers 
should  also  have  contact  with  the  teacher  at  least  once  every  forty  days  during 
which they should inform him of their state/condition and after consultation act 
upon the guidance given by the Teacher. 

Name: _____________________________________________________________ 

Address: ___________________________________________________________ 

Date of birth: ____/_____/______ 

Education/Occupation:  _______________________________________________ 
 
___________________________________________________________________ 

Purpose of life: ______________________________________________________ 

Activities in spare time: _______________________________________________ 

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Glossary 

The meanings of some difficult words. 

Ridh Allah (Pleasure of Allah): Allah being pleased with the servant 

Sunnah (Prophetic way): The Sayings and action’s of the Holy Prophet (Peace be 
upon)  and  actions  done  in  His  presence  upon  which  He  (Peace  be  upon  him) 
remained silent and did not disapprove them 

Tareeq (Path): Path and teachings upon which the seeker travels to please Allah 

Talib/Saalik  (Seeker/traveller):  Someone  who  travels  on  the  path  to  attain  the 
pleasure of Allah 

Maqsood (Objective): The goal for which all the effort should be done 

Kashf (Unveiling): To see something or some place in a wakeful state which one 
cannot see normally 

Karamat  (Miracle):  A  supernatural  act  performed  on  the  hand  of  a  person  who 
strictly adheres to the Prophetic Sunnah 

Nafs (Self): From where all kinds of different desires are born 

Tazkiyah (Purification): Purification of body, mind, heart and soul from whichever 
displeases Allah, the Exalted. 

  

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Why travel on this path to the pleasure of Allah the Lord of the worlds 

THE JOURNEY OF THE HUMAN SOUL 
‘ADM (In other words there was nothing in existence apart from Allah) 

Everything that one can see all around oneself such as the sky, sun, moon, birds, 
animals, rivers and mountains were not created by themselves and nor were they 
created  by  mankind.  They  were  not  in  pre‐existence  and  likewise  Angels, 
paradise, hell, The Throne of Allah, The Divine Chair, The Sacred Tablet and The 
Pen  also  did  not  exist,  there  was  only  Allah  and  nothing  else.  Allah  created  the 
whole  of  the  universe  including  human  and  jinn  only  to  know  recognition  and 
worship Him. Humans did not bring themselves into existence. That is the reason 
why they cannot live the kind of life they desire. Rather they should live the life 
according to the way their Creator wills for them. This is the only way that they 
can  be  successful  forever.  In  Surah  Mulk  Allah  the  Exalted  mentions  “He  has 
created  death  and  life  that  He  may  test  you  which  of  you  is  best  in  deed”. 
(Meaning of the translation). 

 The Realm of spirits 

Allah created all of the spirits and asked them “Am I not your Lord?” Every spirit 
amongst  mankind  replied  “Yes,  Oh  Allah  You  are  our  Lord”.  Since  the  spirits 
testified to the Oneness of Allah, they have been sent to this world and are given 
a body in order to prove practically for what they testified in the World of Spirits.  

The temporal world (Dunya) 

The spirit has been sent in this world for a short period of time as a test. It has 
been given a body, which has different types of needs and desires. The test being 
that  the  person  either  uses  their  body  to  obey  the  command  of  Allah  Ta’la  and 
follow the way of The Messenger of Allah (peace be upon him), or will he follow 
the devil and his own desires. 

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6
The Intermediate world (Barzakh ‐ life after death) 

The place where a person will reside in after death until the day of judgement is 
known  as  the  barzakh  (grave).  Here  the  choice  of  a  person  ends.  His  grave  will 
either become a garden of bliss or a pit of fire due to the bad deeds he did in the 
world. This world exists in a different dimension. The human eye cannot see the 
other side. 

The Day of judgement 

This Day while be 50,000 years long according to time scale. In this one day many 
worldly lives can be relived. On this day every person will have to give account for 
each and every second. In particular his youth and where he spent his resources 
and  how  he  earned  his  wealth  and  what  he  spent  it  on.  He  will  also  be  most 
certainly  asked  in  regards  to  how  much  he  acted  upon  his  knowledge.  For  the 
pious people this day will pass very swiftly. On this day there will be three courts.    

First  court:  The  court  of  faith  (Iman),  disbelief  (Kufr)  and,  oneness  of  Allah 
(Tauheed) and polytheism (Shirk) 

1) In the first court, questioning will take place in regards to a person’s belief 
in the oneness of Allah and about any partners that he ascribed to Him, in 
other words what were his beliefs. Did he deny the existence of Allah and 
the  Messenger  of  Allah,  the  supreme  sent  through  Messengers  or  did  he 
believe. 

Second court: The court in relation to Allah’s rights 

2) In  the  second  court  questioning  will  take  place  in  regards  to  the  rights  of 
Allah and His Messenger Peace be upon him, for example Prayer, Fasting, 
Charity,  Pilgrimage  and  whether  or  not  one  acted  in  contrary  to  the 
Prophetic  way  of  life  (Sunnahs).  Also  in  relation  to  the  Quran,  as  to  how 
much did he act upon its teachings. 

Third court: The court in relation to the rights of Allah’s creation 

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 3) The  third  court  will  be  in  regards  to  the  rights  of  mankind  and  other 
creation. In this court questioning will take place regarding wealth, honour, 
fulfilment of the rights of people, animals and environment. 

The Life in Hell 

If  out  of  His  Grace  and  Mercy  Allah  does  not  forgive  the  rebellious  and  sinful 
people they will be spending a very long time in the scorching heat, valleys  and 
rivers of Hellfire which will be made out of fire and filthy discharges of the people 
of Hell. The nonbelievers will abide therein forever whereas the Believers will be 
taken out after a period of time. 

The everlasting life of Paradise 

Those people who believed and led a pious life and safeguarded themselves from 
sin,  Allah  Ta’la  through  His  infinite  mercy  and  grace  will  inhabit  them  forever  in 
Paradise. The paradise of a normal inhabitant will be many times bigger than this 
world. Every dweller of paradise will have the height of Prophet Adam, beauty of 
Prophet  Yusuf,  age  of  Prophet  Isa,  voice  of  Prophet  Daud,  and  the  character  of 
our Master Muhammad (Peace be upon them all). Allah the Majestic will directly 
speak  to  the  people  and  show  them  his  unrivalled  and  unmatched  beauty.  In 
paradise there will be no sickness, death or any other problems or difficulties. It 
will be for those people who have pleased their Lord in this World. 

Summary 

So that mankind can save themselves from the punishment of Hellfire and enter 
paradise a person is trained in this path as how to purify his body, mind and soul 
from  the  sins  and  then  how  to  maintain  their  purity  –  this  is  known  as  Self‐
purification  (Tazkiyah  Nafs).  After  a  person  purifies  himself  he  becomes  the 
beloved  of  Allah  and  Allah  the  exalted  becomes  pleased  and  happy  with  that 
person, or else after death an extremely painful torment awaits him. 

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Some fundamental questions and their answers. 

Question: What is the objective of this path? 

Answer:  The  Pleasure  of  Allah  in  other  words  to  please  Allah,  the  Lord  of  the 
Worlds 

Question: How can I please Allah, the Creator of all? 

Answer: In order to please Allah one must do four things 

1) Give preference to Allah and His command 

To  give  preference  to  Allah  over  all  falsehood  and  false  gods  and  to  give 
preference  to  His  commands  by  controlling  ones  desires  in  compliance  with  the 
divine commands through practical struggle. 

2) Give preference to the Holy Prophet (peace be upon him) and honouring His 
way of life and teachings. 

To give preference to the Holy Prophet (Peace be upon him) over all leaders and 
role models and to give preference to His way of life (Peace be upon him) over all 
false and opposing ways of life and life styles by adopting the Prophetic way in all 
spheres of life and leaving what opposes it. 

3) Compassion upon creation 

To fulfil the rights of Allah’s creation and have compassion upon them according 
to  teachings  of  Quran  and  Sunnah  by  protecting  life,  honour,  wealth  and  the 
environment.  Also  try  to  save  them  from  the  punishment  of  hereafter  by  giving 
them good advice and warning them of the bad consequences of bad deeds. 

4) Presence of Allah 

To  always  be  in  the  presence  of  Allah,  with  the  inner  self  and  the  heart  and  to 
maintain this presence by remembering that Allah is with me, watching me, hears 
everything I say and as a consequence to choice to do the appropriate actions in 
one’s life. 

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Question: Describe those states and experiences things that don’t necessarily lead 
to the closeness of Allah and neither are they objectives that need to be achieved 
nor should one aim for them. 

Answer:  States  and  spiritual  experiences,  which  are  not  within  the  choice  of  a 
person 

The points written below are non‐objectives and are not necessary: 

1. To see good dreams 
2. To see visions and occurrence of miracles (Karamat) 
3. Divine inspiration (Ilham) or similar states 
4. To see lights and illuminations whilst meditating or performing remembrance 
of Allah 
5. Having  permission  to  blow  for  the  sake  of  curing  and  healing  through 
supplication and recitation of Quran, to perform seemingly super‐natural arts 
and tricks and have permission to give charms (ta’weez)  
6. To control jinns and to perform exorcism 
7. Increase in wealth or business 
8. To be cured from physical and mental illness 
9. Claim to be able to predict the future and to be able to read minds 
10. To have success in civil matters and worldly affairs 
11. To achieve such a state where one will automatically start doing good and will 
abandon sin without having to do any effort on one’s part 
12. To achieve such a state for one not to have any evil thoughts or whispers 
13. Increase in offspring   
14. Someone  else  will  take  the  responsibility  of  our  salvation  while  you  do  not 
abide by divine law (Shariah) and are still indulged in sinful life 
15. Hope to reach a station where one is not even inclined at the least towards 
any sin 
16. The movement or activation of subtle bodies (Latifa) (This is a experience in 
which some people feel a pulse beat in different areas of chest similar to the 
heart beat but more strongly). 
17. To attain respect in the eyes of people 

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 18. Circumstances to always be in your favour 
19. Enjoyment in worship 
20. Some of the above things and claims are contrary to Shariah like prediction of 
future and mind reading. All of the above matters are not objectives or goals. 
Some are praiseworthy and some are condemnable. 

The true objective   

The above mentioned are not the objective however the objective is to attain the 
pleasure of Allah and the greatest way to achieve this is by following the blessed 
life  of  the  Prophet  Muhammad  (Peace  be  upon  him)  in  all  aspects.  Some  major 
aspects are listed below. 

1) Beliefs – In other words what are the beliefs of a person in relation to Allah 
His Angels, His Messengers, Books and the Hereafter 
2) Worship  –  Prayer,  Fasting,  Pilgrimage,  Charity,  Remembrance  and 
Recitation 
3) Transaction and dealings – Financial transactions and business. 
4) Social life – Normal day‐to‐day activities such as dressing, eating, drinking, 
and sleeping etc. 
5) Character  –  To  try  and  attain  the  inward  qualities  of  the  Holy  Prophet 
(Peace be upon be him) such as: 
Patience (Sabr) (not to react in contrary to Shariah in times of calamity or 
happiness, neither with the tongue, heart or body) 
Sincerity (Ikhlas) (To do worshipful actions purely for the pleasure of Allah 
and not for any worldly gain) 
Gratitude (Shukr) (To understand that blessings are all from Allah and not 
from your own doings and not to misuse them in the disobedience of Allah) 
Remembrance  (To  always  be  in  the  presence  of  Allah  in  mind,  soul  and 
heart by feeling that Allah is watching and to manifest this on the tongue 
and body through His praise and obedience) 

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 Reliance (To employ the means by keeping the vision and thought directed 
towards Allah’s power and control and to leave all matters and results with 
Allah) 
Abstinence  (To  discard  any  desires  for  the  world  in  preference  to  the 
Hereafter) 
 
Note: If other good states such as good dreams, enjoyment in worship are 
obtained apart from the above mentioned then one should thank Allah and 
if  not  then  there  is  no  need  to  worry  as  there  will  not  be  any  loss  in 
attaining Allah’s closeness and proximity.

Question: What are the pre‐conditions to begin travelling on this path? 

Reply:  In order to become a friend of Allah before becoming a traveller on this 
path  there  are  three  prerequisites  to  fulfil  otherwise  this  journey  cannot  be 
accomplished 

Question: what are the conditions? 

Answer:  First  condition:  Correct  Beliefs  Aqeedah  –  The  beliefs  (Aqeedah)  of  a 
Muslim should be in accordance to the doctrine of Ahle‐Sunnah‐Wal‐Jam’ah. The 
Aqeedah informs a person what he should believe in and also how. Aqeedah has 
seven foundations. 

To believe in: 

1) Allah:  To  believe  in  Allah’s  essence  and  all  of  His  attributes  and  not  to 
associate anyone with Him, in His attributes or His actions. Furthermore to 
believe that he does not resemble any of His creation and neither do they 
resemble  Him.  In  addition,  to  believe  that  neither  is  He  a  part  of  any 
creation  or  nor  is  any  of  His  creation  a  part  of  Him.  He  is  beyond  all 
thoughts and imaginations. 
2) Angels:  To  have  faith  in  all  of  the  Angels  and  to  believe  that  they  are  all 
sinless.  They  do  not  disobey  their  Lord.  They  fulfil  all  the  Commands  of 
Allah 

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 3) Books: To believe in all the heavenly Books that Allah Ta’la revealed but to 
only follow the Quran, which is the final Book and the previously revealed 
Books have been abrogated i.e. the Gospel, Torah and psalms.  
4) Messengers: To believe in all the Prophets and Messengers and to believe 
that they are the greatest of all creation and that they are completely free 
from sin. However it is incumbent to only follow the footsteps of the Leader 
of  both  worlds  and  Imam  of  all  the  Prophets  and  Messengers,  Prophet 
Muhammad (Peace be upon him). 
5) The Day of Judgement: To believe in the Day of Reckoning and that all of 
mankind  and  Jinns  will  be  assembled  in  the  Presence  of  Allah,  including 
those that have passed away and all those that are to come. Allah with His 
infinite Grace and Mercy will bestow reward and with the His justice punish 
the wrongdoers. On that Day no one will be unjustly treated. 
6) Fate and destiny: To hold faith that the knowledge of Allah encompasses all 
time and places and He has power and control over all things. Whatever He 
wills He does. The actions of all people are in His knowledge, however the 
person  acts  in  accordance  to  his  own  will  and  Allah  Ta’la  does  not  force 
anyone. Out of Allah’s will the freedom of choice has been given to people. 
He is the Creator of all things and actions. He becomes pleased with good 
deeds  and  becomes  displeased  with  sin.  Goodness  and  evil,  or  any  other 
thing  for  that  matter  is  not  outside  the  knowledge  of  Allah  Ta’la.  And 
furthermore  to  have  the  belief  that  he  is  free  of  all  deficiencies  and 
shortcomings i.e. to oppress lie etc. 
7) Life after death To have the belief that everyone will be resurrected after 
death, after which a new chapter in a person’s life will begin lasting forever. 

Finality of Prophethood of Prophet Muhammad (Peace be upon him)   

Our Prophet Muhammad (Peace be upon him) is the last of all Prophets and after 
that  there  will  be  no  new  Prophet  to  come.  Whoever  claims  such  a  thing  is  an 
imposter and is out of the fold of Islam as well as those who follow him. Close to 
the end of time Prophet Jesus (Upon him be peace) will descend into this world as 
a  follower  of  the  Prophet  Muhammad  (Peace  be  upon  him)  (not  as  a  Prophet 

13
bringing  new  laws)  by  following  the  Quran  and  Sunnah  and  establishing  Islamic 
rule on the whole of the earth.  

Companions and the Family of the Prophet (Peace be upon him) 

Hadrat  Abu  bakr  Saddique,  Hadrat  Umar,  Hadrat  Othman,  Hadrat  Ali  (may  Allah 
be pleased with them all) are more virtous than all other companions. The Family 
of the Prophet (Peace be upon him), Hadrat Fatimah, Hadrat Hassan and Hussein 
(may Allah be pleased with them) are all leaders of the people of Paradise. All the 
companions  are  beloved  to  Allah  Ta’la.  All  the  wives  of  Prophet  Muhammad 
(Peace  be  upon  him)  are  mothers  of  all  believers  and  must  be  respected,  like 
Syyidah  Khadeeja,  Syyidah  Aishah,  Syyidah  Hafsah  (May  Allah  be  pleased  with 
them all) and others Whoever criticises them is cursed and whoever accuses them 
of disbelief himself is a disbeliever.   

The Friends of Allah 

The pious people who follow the sunnah and please Allah Ta’la are known as the 
friends of Allah (Aulia Allah) and to disrespect them is an extremely unfortunate 
and lowly act. The Friend of Allah is he who strictly adheres to the Sunnah of the 
Holy Prophet (Peace be upon him) and follows the Shariah. If Allah wills miracles 
are performed at his hands, however this is not a condition Allah’s friendship. The 
greatest  of  all  miracles  is  to  remain  steadfast  on  the  Prophetic  way  of  life 
(sunnah). 

The friends of the Satan (devil) 

Whoever opposes the Shariah (divine law) given by the holy Prophet Muhammad 
(Peace be upon him) and claims to be a friend of Allah (Wali) can never be a friend 
of Allah even though he may perform miracles such as flying, walking on water, 
mind‐reading  or  any  other  such  acts,  in  fact,  is  a  friend  of  satan.  The 
abandonment of prayer and the continuous abandonment of the congregational 
prayer without a valid legal excuse, shaving of the beard, meeting of the opposite 
sex  in  seclusion  and  having  physical  contact  with  them,  fortune‐telling  are  not 
qualities found in the Friend of Allah (wali). Through dreams, visions and divine  

14
inspiration  there  can  never  be  any  additions  or  omissions  to  the  Shariah  and 
whoever  claims  such  a  thing  has  become  a  follower  of  the  satan  and  has  gone 
astray.  Included  amongst  them  are  those  who  outwardly  do  not  establish  the 
prayer and claim that their spirits are in contant worship and they we are not in 
any  need  of  worship  and  obedience  to  sunnah  because  we  have  reached  our 
destination.........yes they have most surely reached it, but the question is where? 
Answer:  HELLFIRE  and  in  the  valleys  of  misguidance  not  closeness,  pleasure  and 
proximity of Allah. (Aqeedah‐Tahawiyah, Sharh Fiqh al‐Akbar, and Takmeel –ul – 
Iman) 

15
 (FUNDAMENTAL BELIEFS OF ISLAM WHICH EVERY MUSLIM SHOULD KNOW AND BELIEVE IN) 

 
Intermediate

Fundamental Advanced Books to be studied regarding the Notes / Comments

Beliefs fundamental beliefs of Islam / Experiences
Basic

Allah the

Exalted
‘Beliefs outlined’
Angels
[by Imam Abdullah Al Haddad (Rahimahullah)]
(Malaaikah)
‘Fiqul Akbar’
Divine Books
[by Imam Abu Hanifa (Rahimahullah)]
(Kutub)
Aqeedah Tahawiyah
Messengers
‘Aqeedah’
(Rusul)
[by Ahmad Dabbagh]
Day of Judgment
‘Foundation of Islamic Beliefs’
(Qiyaamah)
[by Imam Muhammad Ghazzali (Rahimahullah)]
Divine Decree
‘Commentary of Aqeedah Tahawiyah’
(Qadr)
[by Sheikh Izzudeen Hanafi (Rahimahullah)]
Life After Death

(Akhirah)

16
 Question what is the second condition? 

Answer:  Belief and faith is in relation to a person’s heart and mind and testified 
by  the  body.  How  can  this  body,  which  we  have  been  entrusted  with,  fulfil  its 
duty?  Which  actions  will  please  Allah  and  which  actions  will  displease  Him.  And 
how should one engage in worship. This knowledge is more commonly referred to 
as  Islamic  Jurisprudence  (fiqh)  in  other  words  the  do’s  and  don’ts  or  lawful  and 
unlawful  acts.  The  most  important  things  that  a  seeker  must  know  are  the 
obligatory, necessary, recommended, preferred, forbidden, disliked and nullifying 
acts in relation to: The Ritual Bath, Ablution, Prayer, Fasting, and Pilgrimage. For 
example  the  three  obligations  of  the  ritual  bath  are:  1)  Rinsing  and  gargling  the 
mouth  2)  Rinsing  inner  part  of  nose  to  the  soft  bone  and  3)  pouring  water  and 
washing the entire body leaving no part dry 

The rules and regulations of Islamic law in relation to worship and social ethics 

Fardh Sunnah
Mustahaab Makrooh Mufsidaat
Acts Waajib Acts Acts
Acts
Islamic Fiqh Acts Acts
(Obligat (Necessary) (Prophetic (Disliked) (Nullifyiers)
(Recommended)
ory) way)

Istinja(washing
private parts)
Wudhu (ablution)

Ghusl (Ritual
bath)

Salah (Prayer)

Saum (fasting)

Zakah (charity)

Hajj (Pilgrimage)

Umrah (lesser
pilgrimage)

Earning+
spending wealth

17
18
Question: what is the third condition in order to please Allah? 

Discharging the rights of Allah and creation violated in the past 

It  is  very  good  now  that  a  person  wants  to  spend  his  remaining  life  in  total 
obedience to Allah and to live his life according to the way of the Prophet (Peace 
be upon him). However if the seeker in the past has violated the rights of Allah, 
His Prophet (Peace and blessings be upon him), his own self, the rest of creation, 
then one must fulfil them and ask for forgiveness. 

Question: What are the rights of Allah? 

Answer: The rights of Allah are: 

1) Not to associate any partners with Him in His essence or attributes 
2) To worship Him only for His pleasure and not to gain fame and name in 
the eyes of people 
3) To fulfil any outstanding obligatory prayers and to ask for forgiveness  
4) To make up any missed or broken obligatory fasts in accordance to the 
Shariah and to compensate accordingly 
5) To  pay  and  calculate  the  Obligatory  charity  (Zakaat)  which  may  have 
been missed in the previous years 
6) If Pilgrimage (Haj) is obligatory then one must perform it in the coming 
period of Hajj. 
7) If  one  has  vowed  an  oath  or  made  a  promise  with  Allah  then  he  must 
fulfil it and to give the compensation if it hasn’t been unfilled and repent 

Question:  What  are  the  rights  of  the  Prophet  of  Allah,  Muhammad  (Peace  be 
upon him) 

Answer: The major rights of the Holy Prophet Muhammad (Peace be upon him) 
are: 

1) To  have  a  complete  and  perfect  belief  in  the  Holy  Prophet  (Peace  be 
upon him) 
2) To  love  the  Prophet  Muhammad  (Peace  be  upon  him)  more  than  your 
spouse, children, parents everyone and everything 

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 3) To  honour,  respect,  sanctify  and  revere  the  Holy  Prophet  (Peace  be 
upon him) and whatever is related to Him i.e. his deen,his sunnah and 
his way of life   
4) To  follow  the  religion,  Shariah,  Sunnah  of  the  Prophet  of  mercy, 
Muhammad  (Peace  be  upon  him),  in  other  words  to  follow  His  way  of 
life yourself 
5) To  invite  others  to  the  religion,  Shariah,  Sunnah  and  ways  of  the  Holy 
Prophet (Peace be upon him) and to convey this to others. 

Question: What are the rights of oneself? 

Answer: The rights of oneself 

1) To save oneself from the Allah’s displeasure and the Hellfire 
2) To look after one’s physical health 
3) To give the body sufficient rest and sleep 
4) To keep the body clean and pure 
5) To sustain oneself with lawful provisions 

Question: What are the rights of other creation? 

Answer: There are three categories of rights of people 

1) Financial rights (money)  

In  relation  to  wealth  and  property  –  if  you  have  in  the  past  obtained  unlawful 
wealth  be  that  in  the  form  of  land,  money,  building  or  gold  and  silver  then  this 
property must be returned to the rightful owner or one must ask for forgiveness 
from  them.  If  the  owner  passes  away  then  you  must  return  it  to  their  heirs 
(children  and  relatives).  If  there  is  no  heir  then  you  must  give  it  in  charity 
(sadaqah) on their behalf 

2) Physical/bodily rights (life) 

If  you  have  harmed  anyone  physically  i.e.  murder  or  hurt  them  emotionally  or 
mentally then you must ask for forgiveness from them 

3) Rights related to honour 

20
 This  includes  false  accusation,  back  biting,  mischief  making,  false  testimony, 
making  fun  of  a  fellow  Muslim  in  a  degrading  manner.  One  must  ask  for 
forgiveness from these people. 

Note:  After  seeking  forgiveness  one  must  also  beg  Allah  for  forgiveness  and 
repent to Him with the conditions of repentance (Tawbah). 

4) If you have unrightfully killed or harmed any animal, bird or insect then you 
must seek forgiveness from Allah. 
5) In the end one must plead to Allah by saying “Oh My Lord whoever’s rights I 
have  violated  that  I  am  unaware  of  please  do  not  hold  me  to  account  for 
this, but rather with your grace and mercy forgive me.  

Method of Rights in
fulfilment RIGHTS OF ALLAH THE EXALTED AND HIS CREATION
relation to

Monotheism and sincerity, Prayer, Fasting, Poor-rate,

Pilgrimage, vows or oaths, love, servitude, obedience, Allah
veneration
The Messenger of
Faith, love, respect, veneration, following the
Allah (Peace be upon
sunnah, conveying the message him)

To save oneself from the punishment of the The Rights of oneself

hereafter, to look after one’s health, lawful earnings
and cleanliness
The rights of people
Property, physical honour and fulfilling promises

The rest of creation

Compassion, not to cause inconvenience, environment, Land, all
extravagance and squander any blessing living creatures,
natural resources

21
22
23
The methodology of repentance (Taubah) 

The meaning of repentance (Taubah): 

Repentance is the door to the palace of the closeness of Allah through which the 
sinful  can  enter.  The  literal  meaning  of  Taubah  is  to  return,  in  other  words  it  is 
when a sinful person returns from the sinful life to a righteous one, from the way 
leading to hellfire to the way to paradise, from the world to the hereafter, from 
the obedience of the satan to the obedience of the Holy Prophet (Peace be upon 
him), from all other than Allah to Allah, from pleasing the creation on the expense 
of displeasing Allah to pleasing Allah, from His remoteness to His nearness, from 
His  wrath  to  His  mercy,  from  His  displeasure  to  His  pleasure,  and  from  all  the 
wrong paths to the right path which is commonly known as the Straight path and 
this is where the journey begins. 

The two units (rakaat) of the Prayer for repentance  

The  repenting  person  should  make  ablution  in  a  proper  manner  and  offer  two 
units  of  prayer  for  the  pleasure  of  Allah  and  thereafter  remembering  his  sins 
tearfully  from  the  bottom  of  his  heart  supplicate  with  extreme  remorse  and 
regret to Allah that “Oh Allah other than you I have no Lord and apart from me; 
you  have  many  servants  and  no  one  can  forgive  my  sins  apart  from  you.  From 
your mercy and grace forgive and protect me from committing sins in the future.” 
Before  and  after  the  prayer  he  should  recite  salutation  upon  the  Holy  prophet 
(Peace  be  upon  him).  The  best  time  is  the  last  part  of  the  night  in  which  Allah 
Ta’la Himself announces, “is there anyone who seeks repentance from sin?” 

Not to stop repenting or delaying it 

It  is  important  that  the  repentant  must  fulfil  the  conditions  written  below  and 
must remember that a person must make a firm intention not to sin in the future 
but  is  not  promising  in  case  he  sins  again  in  which  case  he  returns  to  the 
conditions of repentance. If he is not able to leave sinning then in such a case he 
shouldn’t abandon repenting because Allah loves those who continuously repent 
to him as only the Prophets (Upon them be peace) and Angels are free from sin. 

24
  

A Satanic deception in relation to repentance 

To  continuously  sin  without  repenting  and  then  to  hope  for  forgiveness  is  a 
deception,  foolishness  and  wishful  thinking.  To  employ  the  means  and  then  to 
trust  in  Allah  is  the  correct  way.  A  person  should  only  hope  for  fruits  and 
vegetations after planting the seed, likewise repentance is like planting the seed 
and forgiveness is the fruit. 

Up until when can a person repent?   

A person can repent up until the point he reaches the throes of death just before 
his  soul  is  extracted  and  when  he  begins  to  breathe  unusually.  Also  the  door  of 
repentance  will  close,  near  to  the  Day  of  Judgment  when  the  sun  will  rise  from 
the west. 

The four conditions of repentance 

1) To be regretful and shameful of what one has done  
2) Immediately abandon the sin from which one is repenting 
3) To make a firm intention not to return to the sin 
4) If one has violated the rights of Allah, Prophet (Peace be upon him), or 
any of the creation then one must fulfil them in an appropriate manner 
outlined in the Islamic Law (Shariah) 

Helpful matters in the performance of repentance 

1) Sincerity – To leave the sin only for the sake of Allah and not for the fear or 
blame of others. 
2) It is not genuine repentance that a person leaves sin for the sake of his job 
or any post 
3) It is not genuine repentance that one leaves sin for the sake of others. 
4) It  is  not  genuine  repentance  that  a  person  leaves  sin  for  the  sake  of 
avoiding  illness  or  losing  his  health  for  example  avoiding  adultery  for  the 
fear of catching aids   

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 5) It  is  not  genuine  repentance  that  the  person  stops  stealing  because  he 
could  not  find  an  entry  to  the  house/  safe  or  was  in  fear  of  encountering 
security guards or the police 
6) Neither  is  he  is  a  repentant  who  leaves  intoxicants  or  alcohol  due  to 
poverty. 
7) Neither  is  the  one  leaves  sin  due  to  an  outward  factor  preventing  the 
person  committing  the  sin  for  example  impotency  preventing 
adultery/fornication, nor blindness preventing lustful glances.  

Helpful matters to remain steadfast in repentance 

1) The  repentant  person  should  leave  the  sin  inwardly  and  outwardly. 
Outwardly  he  should  leave  the  sin.  Inwardly  he  should  not  indulge  in  the 
sinful thought and neither should he derive any pleasure or happiness from 
any past sin and should not wish to carry out that sin in the future or else 
he will again return to his sinful ways 
2) He should leave those sins that he considers minor because the minor sins 
lead a person to major ones for example lustful glances leads to adultery 
3) To  cut  the  means  that  lead  to  sin  for  example  television,  alcohol, 
pornography, musical instruments 
4) To leave the environment which facilitates the committing of sin 
5) To leave the bad company and to make friends with the pious that can help 
and support in the carrying out of good actions 
6) Sometimes  a  particular  sin  can  give  a  person  a  status  due  to  which  it 
becomes hard for him to leave the sin for example gang leaders, pop stars, 
actors etc. 
7) Sometimes  a  person  puts  off  repenting  until  death  approaches  and 
sometimes hearts becomes sealed. Remember that delaying repentance is 
also a sin itself so one must repent from this as well 
8) A person should always fear from the shortcomings and deficiencies of his 
repentance  and  should  not  consider  that  he  has  definitely  been  forgiven 
but rather should always hope in the mercy of Allah and always supplicate 
to Him 

26
 9) He  should  participate  in  the  gatherings  of  the  Remembrance  of  Allah  and 
the  gatherings  of  sincere  advise  and  should  also  visit  the  graveyard  to 
remind himself of the hereafter 
10)  He  should  keep  company  with  a  righteous  and  pious  guide  who  can 
help  him  attain  purification  and  the  closeness/pleasure  of  Allah  through 
rectification of the self. 
11) The power and energy of the body, which has been sustained through 
unlawful  earnings,  should  be  utilised  in  the  way  of  Allah  and  now  should 
start to be sustained through lawful means so that in the future the body 
may be utilised with the pure and lawful provisions 

Doubts and satanic thoughts which stops a person from repenting 

1) Sometimes the person says that I want to repent but what is the guarantee 
that Allah will forgive me 
2) My sins are so many that they are unforgivable 

Answer  to  these  misconceptions:  You  are  not  the  forgiver  but  rather  it  is  Allah. 
Allah  the  Exalted  says:  “Oh  son  of  Adam  if  your  sins  were  to  reach  the  heavens 
and then were you to seek forgiveness from me then I would forgive”. Hadith: A 
person came into the presence of the Prophet (Peace be upon him) and said what 
is the ruling in regards to a person who has been committing every single kind of 
sin,  neither  has  he  left  the  minor  or  major  ones,  is  there  still  any  possibility  of 
repentance for him. The Prophet (Peace be upon him) asked “have you accepted 
Islam” He said “Yes” and recited the testification of faith. The Prophet (Peace be 
upon him) said “Do good deeds and leave the evil ones, Allah will transform the 
bad  ones  into  good  ones”.  He  said  “even  my  deceitfulness  and  disobedience?” 
The Prophet (Peace be upon him) “Yes”, and the person left continuously reciting 
the  ‘Takbeer’.  (Musnad  Ahmad  –  IMAM  AHMAD  BIN  HANBAL,  MINHAJ  UL 
QASIDEEN  IBN  QUDAMA  MAQDISI,  BOOK  OF  REPENTANCE  SYID  MUHAMMAD 
SALIH). 

27
Beginning the journey to the Divine Presence (state of Ihsaan) 

When  a  person  fulfils  the  three  conditions,  in  others  words:  the  correctness  of 
Belief,  learning  of  the  important  Islamic  Fiqh  rulings,  and  removing  any 
shortcoming and deficiencies in fulfilling the rights of Allah and His creation. First 
and foremost he should be sincere in his intention that all this effort I am putting 
in is for success in the hereafter and to please Allah the Exalted, not for the sake 
of fame and name or any material benefits of this world. 

The first stage of purification ‐ Purification of the seven organs of the body  

In  the  first  stage  one  tries  to  purify  the  seven  organs  of  the  body.  With  these 
organs people do good deeds or bad deeds.  

1) Tongue 2) Eyes 3) Hands 4) Ears 5) Feet 6) Private parts 7) Stomach 

When one commits a sin with any one of these organs then a black spot appears 
on the heart. If that person does not repent then slowly the whole heart becomes 
darkened and then that person fails to differentiate between the truth, falsehood, 
good and bad thus the heart becomes blind. 

The  method  to  purify  these  organs  is  that  a  person  should  start  to  purify  one 
organ at a time. If he can simultaneously save all seven organs from committing 
sins then he should start the second stage of the path, which is purification of the 
mind.  

To  begin  the  first  stage  of  the  path,  one  must,  with  the  pre  requisite  of 
repentance,  repent  from  the  sins  listed  on  the  given  sheet,  for  example  the 
tongue sheet. The methodology for doing this is, one should put effort and strive 
to  meet  the  conditions  of  that  given  sheet,  until  he  has  consecutively  for  thirty 
days  abstained  from  the  sins  listed.  This  is  achieved  by  protecting  himself  from 
the sins of the tongue up until night‐time, upon which he should put a tick in the 
box  on  the  sheet.  However  if  on  the  seventh  day  or  any  other  day  one 
intentionally commits the sin related to the sheet then he must put a cross on and 
then  offer  the  prayer  of  repentance  (2  units)  and  repent  with  the  conditions  of 
repentance and start again.  

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29
 Sins relating to various parts of the body
Hypocrisy Disputes
Excessive Talk Praise
False Promise Excessive Laughter/Jokes
Singing
Curse

Ridicule Useless Talk

Lying Cheating & Slander Disclose Secrets
Obscene & Bad Talks
Swearing Back-Biting

Listening to other peoples conversations

Entering anyone's property
without permission Meeting Na Mehrm Bad Talk e.g. back biting
Tongue
Vain Talks

Cinema Ears Music

Vain places
Feet Excessive looking at vain
Pubs/Clubs worldly materials

H Eyes
Unlawful films/Videos

Gazing at opposite sex (Na Mehrm)

Excessive lawful eating and
drinking
Stomach
Unlawful eating and drinking

Consumption of alcohol Hands

Taking drugs
Private Parts

Fraud Offensive Gestures

Touching Na Mehrm
Un-cleanliness Keeping it uncovered
Adultery Punching/Slapping
Playing
After  completing  the  tongue  sheet  one  starts  the  ears  sheet.  Now  the  person  is 
abstaining  from  the  sins  related  to  the  tongue  and  ears.  Now  day  by  day  he  is 
attaining  the  nearness  of  Allah  the  Exalted.  In  this  way  one  completes  all  the 
sheets. 

The Prophet Muhammad (Peace be upon him) said: ‘The person who indulges in 
bad deeds, then after that does good ones his likeness is of the person who is 
wearing an armour (metal war clothing) which is strangling his throat. He then 
does a good deed and one knot or button of the armour opens up then he does 
the second good deed which opens up the second link and as a result of this he 
begins to walk freely.’ (Meaning of the hadith not exact words) 

Hadrat  Abdullah  bin  Masood  mentions  ‘One  man  came  to  the  Holy  Prophet 
(Peace  and  blessings  be  upon  him)  and  began  to  say:  Oh  Messenger  of  Allah!  I 
came  across  a  woman  in  the  garden  –  Other  than  having  intercourse  I  did 
everything that was possible with her. I kissed her and I hugged her, other than 
that I did nothing – now you may do whatever you want with me. The Messenger 
of Allah (Peace be upon him) did not say anything to him. When that person went 
away  Hadrat  Umar  (May  Allah  be  pleased  with  him)  said:  ‘Allah  the  Exalted  had 
veiled  him,  he  should  also  have  kept  himself  veiled.  The  Messenger  of  Allah 
(Peace  be  upon  him)  kept  on  looking  at  that  person,  then  he  said:  ‘Call  him  to 
me’.  When  the  Honourable  Companions  called  him  the  Holy  Prophet  (Peace  be 
upon  him)  read  the  following  verse  to  him:  ‘And  perform  As‐Salah  at  the  two 
ends  of  the  day  and  in  some  hours  of  the  night  [i.e.  the  five  compulsory  Salat 
(prayers)]. Verily, the good deeds remove the evil deeds (i.e. small sins). That is 
a  reminder  (an  advice)  for  the  mindful  (those  who  accept  advice).  (11:114)’ 
Hadrat Muadh (May allah be pleased with him) then asked: ‘Oh Prophet of Allah 
(Peace  be  upon  him)  is  this  advice  for  him  alone  or  is  it  for  everyone?’  The 
Prophet (Peace be upon him) said: ‘This concession is for everyone’. 

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 The  second  stage  of  purification  -­‐  Purification  of  the  mind  
 
A   person   carries   out   a   sin   with   the   seven   organs   only   when   a   sinful   thought   enters  
his  mind  and  then  with  his  heart  he  makes  the  intention  to  carry  it  out.  The  sin  is  
presented  in  the  form  of  a  small  sparkle  and  thought.  At  this  point  to  save  himself  
is  easy  however  if  it  turns  into  a  flame  then  it  takes  over  the  whole  heart  and  mind  
which  then  leads  to  the  organ  of  the  person  carrying  out  the  sin.  
 
In  this  stage  there  are  ten  levels  –  In  it  the  seeker  is  practically  trained  on  a  thirty-­‐
day   basis   how   to   purify   the   mind   from   satanic   and   evil   thoughts   and   once   these  
thoughts  do  come,  how  to  extinguish  them.  
 
In   the   following   stages   the   person   is   taught   how   to   remain   occupied   in   the  
remembrance  of  Allah.  In  the  end  the  person  who  completes  these  ten  levels  will  
have   purified   his   thoughts   and   his   mind   will   become   firmly   established   in   the  
remembrance  of  Allah  and  in  the  love  of  His  Messenger  (Peace  be  upon  him).  If  a  
person   does   not   even   entertain   any   sinful   thoughts   then   it   will   become   easy   to  
save  himself  from  sins.  
 
1st   level:  Not  to  intentionally  bring  an  evil  thought.  However  if  it  comes  from  the  
shaitaan   (devil)   and   nafs   (devil)   then   one   should   not   intentionally   extend   it.   But   on  
the  contrary  one  should  seek  refuge  with  Allah  and  redirect  the  thought  towards  
Allah  the  Exalted,  the  Messenger  (Peace  be  upon  him),  the  hereafter  or  any  other  
permissible  worldly  action.  One  should  never  engage  or  fight  with  the  thought,  as  
this  will  cause  the  thought  to  come  even  more.  
 
Example:  A  person  has  the  thought  of  doing  an  evil  action.  For  this  he  should  pray  
the   following   prayer:   “Oh   Allah   I   seek   refuge   with   You   from   the   accursed   devil”.  
After   that   he   should   recognise   that   the   thought   only   came   with   the   will   of   Allah  
and   it   is   within   His   knowledge   whatever   I   am   thinking,   and   therefore   He   is   fully  
capable   of   punishing   me.   He   could   even   begin   to   think   about   any   permissible  
worldly  matter.  He  should  also  read  the  following  prayer  “I  have  believed  in  Allah  
and  His  Messenger”.  
 
2nd   level:   Prayer,   recitation   of   the   Quran   and   Remembrance   help   a   person   to  
remember   Allah   whereas   worldly   action   usually   causes   a   person   to   become  
heedless   of   Him.   Every   worldly   action   also   has   the   possibility   of   benefit   or   loss.  
Benefit  and  loss  lie  in  the  hands  of  Allah  and  are  within  His  control.  In  this  level  a  
person   before   any   worldly   activity,   firstly   prays   from   the   heart   that   “Oh   Allah  
protect   me   from   the   evil   that   lies   in   this   and   through   the   means   of   it   grant   me  
benefit.   So   it   is   as   though   every   worldly   action,   which   usually   causes   a   person   to  

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become   forgetful   of   Allah   the   Exalted,   with   this   training,   rather   now   becomes   a  
means  of  person  connecting  with  Allah  
 
Examples:   1)   When   a   person   goes   out   of   the   house   for   any   business   he   should  
make   invocation   that   “Oh   Allah   protect   others   from   the   evil   inside   me,   bless   my  
action  which  I  am  about  to  undertake  and  protect  me  from  the  evil  of  others.  
2)   Whenever   any   difficulty   comes   your   way   then   invoke   “   Oh   Allah   grant   me  
patience  in  it,  distance  it  from  me,  and  make  it  an  expiation  for  my  sins  
 
3rd   level:   In   this   stage   a   person   imagines   in   the   heart   and   mind   that   Allah   the  
Exalted  is  always  with  me  and  whenever  he  does  any  religious  or  worldly  matter  he  
should   ask   permission   from   Allah   (the   Exalted),   and   only   then   he   should   undertake  
the   action   after   taking   Allah’s   name.   Whenever   he   forgets   he   should   then   again  
refresh  that  thought.  Firstly  he  should  begin  with  major  activities  and  slowly,  slowly  
after  that  he  also  does  the  same  for  minor  ones.  When  someone  has  the  belief  that  
a  person  of  high  esteem  is  with  them  naturally  he  would  ask  permission  from  them  
in  permissible  matters.  
 
Example:   Prayer,   remembrance,   recitation,   eating,   sleeping   and   before   every  
action,   one   should   say   in   the   heart   that   “Oh   Allah   give   me   permission   to   do   this  
action,  and  place  blessing  in  it.  
 
 
4th  level:  In  this  stage,  after  the  presence  of  Allah  is  firmly  implanted  in  a  person’s  
mind,  then  he  should  read  the  forty  Prophetic  invocations  (duas)  that  were  read  by  
our  Beloved  Holy  Prophet  (Peace  and  blessings  be  upon  him)  on  different  occasions  
e.g.  eating,  drinking,  sleeping,  dressing.  
 
Example:  Those  actions  which  a  person  frequently  undertakes  he  should  learn  the  
Prophetic   supplications   for   them   and   read   them   at   their   appropriate   time   with   the  
presence  of  Allah.  For  example,  reading  the  appropriate  supplication  whilst  before  
eating,  drinking,  leaving  the  house,  whilst  at  the  market,  wearing  clothes  and  doing  
business.  
 
5th  level:  In  this  stage  a  person  keeps  the  awareness  of  Allah  continuously,  so  it  is  
though   every   moment   and   place   Allah   is   seeing   me,   and   also   every   moment   and  
place  he  is  listening  to  me.  The  time  spent  without  the  awareness  of  Allah  should  
be  monitored  on  a  sheet  of  paper,  so  that  he  knows  out  of  the  24  hours,  how  much  
time  is  spent  with  the  presence  of  Allah  and  how  much  in  heedlessness.  
 
Most   people   when   they   are   awake   they   talk   within   themselves.   Some   even   talk  
verbally  but  majority  talk  through  thoughts  e.g.  today  I  need  to  do  this,  I  have  to  

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settle  my  finance,  my  spouse  is  not  happy,  what  will  happen  in  the  future,  in  what  
state  will  I  die,  will  I  go  to  paradise  or  hell.  
 
Thus   all   the   time   a   person   is   thinking   about   their   desire,   worries   and   concerns  
related  to  today,  tomorrow,  future  and  hereafter.  In  a  way  the  person  is  talking  to  
himself.  
 
In  this  level,  instead  of  talking  to  himself  the  person  should  begin  to  talk  to  Allah,  
the   supreme   about   his   concern,   worries   and   desire   related   to   past,   present   and  
future.  
 
There  are  immense  benefits  in  doing  this  exercise  and  meditation.  
1) If  a  person  talks  to  himself  his  mind  becomes  pressurised  which  ends  up  in  
depression,   tension   and   agitative   behaviour.   If   he   talks   and   prays   to   Allah,  
the   exalted   His   mind   becomes   free   and   less   depressive   because   he   is  
releasing  his  pressure.  
2) If   a   person   keeps   his   thoughts   to   himself   and   only   talks   within   nothing   much  
changes   because   a   human   has   limitation   while   if   he   talks   and   presents   these  
matters   to   Allah,   He   is   All-­‐powerful   and   His   knowledge   and   power   has   no  
limits.   Therefore   this   person   will   start   getting   help   and   blessing   in   his   life  
moment-­‐by-­‐moment  and  day-­‐by-­‐day.  
3) If  a  person  only  thinks  within  himself,  this  can  make  the  person  forgetful  of  
Allah’s  remembrance  and  His  presence.  This  he  will  be  carried  away  by  the  
concern  and  worries.  By  communicating  and  talking  to  Allah,  the  All-­‐knowing  
the   greatest   benefit   the   person   experiences   is   that   his   connection   and  
relationship   with   Allah   strengthens   because   all   the   time   the   person   is   in  
communication  with  his  Lord  
 
6th   level:  Allah  mentions  in  the  Holy  Quran,  that  in  the  heavens  and  earth  and  in  
the   existence   of   creation   there   are   signs   that   point   towards   the   Creator.   In   this  
level  the  person  reflects  upon  the  creation  and  events  that  befall  him  in  such  a  way  
that   they   aid   him   in   the   remembrance   of   Allah.   Everyday   he   should   write   down  
seven  acts  that  he  is  drawn  and  extracted  lessons  from.  
 
Example:   If   you   fall   ill   then   this   is   a   sign   that   life   is   temporal   and   that   illness   and  
health  are  in  the  hands  of  Allah.  Also  that  how  man  falls  short  in  prayer  or  other  
religious   matters   because   of   worldly   occupations,   but   now   that   he   is   ill,   these  
worldly   occupations   do   not   cease   to   continue.   Just   like   I   became   ill   and   I   did   not  
even   know   similarly   death   will   come   upon   me   unexpectedly.   Because   all   the  
matters  are  in  the  hands  of  Allah  and  in  His  control  therefore  he  should  focus  his  
attention  on  Him  and  He  should  try  to  spend  his  life  according  to  His  commands.  
 
 

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7th  Level:  Positive  and  good  thinking  
 
In   this   stage   a   person’s   mind   and   thought   are   trained   so   that   become   good   and  
positive.   A   person   benefits   much   from   positive   thinking   and   he   obtains   much  
closeness   to   Allah,   the   Exalted.   This   is   also   referred   to   as   ‘Husn-­‐e-­‐Than’   (good  
opinion)  and  this  is  split  up  into  three  sections  
1) To  have  a  good  opinion  of  Allah  the  Exalted  
2) To  have  a  good  opinion  of  Allah's  Messenger  and  also  of  his  religion  
3) To  have  a  good  opinion  of  the  believers  
 
During   the   life   of   man,   different   events   occur   and   he   also   comes   across   many  
different  people.  Many  a  time  an  accident  befalls  him  and  sometimes  a  person  may  
cause  him  difficulty  or  inconvenience.  In  this  level  a  person  views  accidents  or  bad  
events  in  a  positive  way  on  the  condition  they  are  not  a  sin.  
 
Examples:  1)  You  are  in  a  difficulty  and  someone  refused  to  give  you  assistance  in  
relieving  it.  Now  rather  than  having  hatred  and  holding  a  grudge  the  person  should  
think  that  if  the  person  had  helped  me,  then  it  would  have  been  due  to  his  mercy  
and   compassion.   It   was   not   my   right   upon   him   that   he   should   necessarily   help   me.  
Also   he   should   think   that   perhaps   he   himself   may   have   been   caught   up   in   some  
difficulty,  or  did  not  have  the  means  to  assist  me.  Like  this  he  should  not  let  hatred  
and  animosities  enter  his  heart  but  rather  he  should  pray  for  him.  
2)   You   are   going   somewhere   on   a   journey   and   on   the   way   the   car   breaks   down.  
Now  rather  than  thinking  why  did  this  happen,  what  sin  did  I  do  for  this  to  happen,  
and   also   speak   with   the   rest   of   the   passengers   in   an   angry   tone,   he   should   think  
that   it   is   the   grace   of   Allah   that   in   thousands   of   journeys   my   car   has   not   broken  
down.  Perhaps  in  the  knowledge  of  Allah  the  Exalted  it  was  much  better  for  us,  and  
Allah  saved  us  from  a  much  bigger  problem.  Getting  angry  and  frustrated  will  not  
solve  the  problem  in  anyway  but  rather  further  deteriorate  the  situation  
 
8th  level:   In   this   level   the   person   obtains   training   on   how   not   to   think   negatively   or  
hypocritically  regarding  any  event,  accident,  or  person’s  character.  However  if  the  
thought   comes   unintentionally   then   he   should   not   let   it   settle   in   his   heart,   but  
rather  through  positive  thinking  he  should  eradicate  it.  
 
Example:   Regarding   worldly   blessings   not   to   focus   on   the   wealth   and   property   of  
those   people   who   have   more   wealth   than   you,   rather   look   at   those   who   are  
surviving  on  less  wealth  and  provisions  than  you.  
 
 
 
 
 

34
9th  level:  Love  of  Prophet  Muhammad  (Peace  be  upon  him)  and  his  obedience  
 
In   this   level   a   person   should   learn   about   the   biography   and   appearance   of   the  
Prophet   (Peace   be   upon   him),   and   should   think   about   him   all   the   time.   Only  
through  the  love  and  obedience  of  the  Prophet  (Peace  be  upon  him)  can  a  person  
attain  the  closeness  of  Allah.  Together  with  this  outwardly  a  person  should  follow  
his  noble  ways  and  character  in  all  aspects,  just  as  though  one  would  spend  his  day  
and   night   as   if   he   was   in   the   company   of   the   Holy   Prophet   (Peace   be   upon   him),  
day  and  night.  For  example,  following  his  way  of  sleeping,  waking  up,  dressing,  and  
doing   business.   He   should   also   contemplate   and   imagine   how   the   Prophet   would  
have  done  those  acts.  
 
10th  level:  In  this  level  a  person  concentrates  his  attention  towards  the  essence  of  
Allah,   completely   and   spends   his   whole   life,   day   and   night,   as   though   Allah   the  
Exalted   is   seeing   him,   and   he   should   in   reality   behave   and   act   as   though   He,   the  
Exalted,  is  besides  him.  There  are  two  things  necessary  to  obtain  in  this  level  
1) Concentration  and  awareness  of  Allah  
2) The  appropriate  actions  

35
36
Third stage of purification – Purification of the Heart and soul 

Other than the purification of the body, its organs and the mind there are certain 
sins that are invisible to the eye however they are extremely dangerous and they 
can  take  a  person  to  hellfire  for  example  envy,  hatred,  arrogance,  ostentation, 
and excessive love of the world. In this stage these evil qualities are removed and 
in their place the good qualities such as patience, gratitude, humbleness, love of 
Allah, abstinence (removal of the desire of the world from the heart) are planted. 

A person spends his whole life in one or more of these four states only: 

1) Obedience           2) Disobedience    3) Blessing    4) Calamity 

In this stage a person a person is taught how to react in the right way to any one 
of these four states turning their current state into a blessing and in turn this will 
lead a person to a pure life (Hayatan Tayabah). 

1) The  right  reactions  of  a  person  whilst  being  in  a  state  of  obedience: 
Humility, humbleness, servant hood, and sincerity  
2) The  right  reactions  of  a  person  whilst  being  in  a  state  of  disobedience: 
Regret, shame, forgiveness and repentance  
3) The  right  reactions  of  a  person  whilst  being  in  a  state  of  blessing: 
Attributing the blessing to Allah and being thankful in the heart and using 
the blessing according to divine commands and not in the disobedience of 
Allah the exalted. 
4) The right reactions of a person whilst being in a state of calamity: Patience 
and refraining from sin and returning to Allah  

In  all  of  these  there  are  ten  levels  in  which  the  seeker  is  trained  practically, 
mentally and spiritually 

37
It can be seen from the diagram that if a person chooses the right reac3on whilst
in any of these four states then his whole life becomes a blessing.

38
39
40
41
Fourth Stage ‐ Divine closeness and pleasure and enlightenment of the soul and 
heart 

Respect and obedience to the Teacher 

When  a  person  rectifies  his  belief,  learns  the  necessary  Islamic  rulings,  removes 
any shortcomings and deficiencies in fulfilling the rights of Allah and His creation, 
purifies the seven organs, the thoughts of the mind, and the soul (nafs) from the 
evil traits and replaces them with the praiseworthy ones, then the vessel of the 
seeker has become clean and purified.   

Now the time has come when his heart and inner self becomes enlightened with 
the Gnosis (the deep knowledge) of Allah and now the heavenly winds of Allah’s 
closeness and pleasure begin to whirl upon his soul. In this stage firstly the seeker 
completely follows the teachings and sayings of his Teacher and Guide and gains a 
portion of his states and stations. In other words he now completely follows his 
teacher and leaves the passions and desires of the evil self.   

Obedience and love of the Messenger (Peace be upon him) 

The  result  of  following  the  Teacher  is  that  the  seeker  now  finds  himself  besides 
the blessed springs and fountains of the sayings, actions, states, stations and the 
essence  of  the  Holy  Prophet  Muhammad  (Peace  be  upon  him)  and  drinks  from 
them according to his own level. 

Obedience and love of Allah The Exalted (Annihilation in Allah) 

When the seeker completely follows the Holy Prophet (Peace be upon him) to his 
own  ability  and  level  and  his  life  becomes  coloured  in  the  colour  of  the  Holy 
Prophet  (Peace  be  upon  him)  then  Allah  the  Exalted  makes  him  His  beloved  – 
After that the person wholeheartedly strives to follow the sayings and guidance’s 
of  Allah  and  decorates  himself  with  the  praiseworthy  attributes  and  then  he 
drinks continously from the sacred rivers of Divine gnosis, closeness and pleasure. 
Now  his  outward  and  inward  is  enlightened  with  the  love  and  obedience  of  the 
Holy  Prophet  (Peace  be  upon  him)  and  Allah,  the  exalted  and  his  heart  and 
innerself always remain in the presence of Allah. The person begins to attain the 

42
stations  of  ‘Presence  with  Allah  which  is  known  as  ‘Ihsaan’  (Perfection  in 
servitude) in the Hadith. 

Station of calling the people to Allah the Majestic (Muqaam Dawah) 

When a person reaches this stage then upon him is two responsibilities: 

1) Wherever he has reached in the path he remains steadfast upon it. In other 
words  continuously  practice  and  strive  and  not  to  show  slackness  and 
laziness because it is comparatively easier to rise higher but difficult to keep 
yourself higher. When the servant feels he is strong, at that time very time 
he may be weak and vulnerable to the plans of devil and ego. 

2) According to the best of his abilities and power he calls the creation of Allah 
to  Allah’s  obedience  and  servitude  beginning  from  one’s  own  nafs  (ego) 
then family, then tribe, then locality, then city, country and then the whole 
world, inviting them to the obedience and Lordship of Allah and to the way 
of  the  Messenger  of  Allah,  the  Leader  of  the  Prophets,  our  Master 
Muhammad (Peace be upon him).  

Hope &  Fear (Khawf wa Raja) 

When a person reaches this station he should hope for the Pleasure and closeness 
of  Allah  and  salvation  in  the  hereafter.  He  should  also  have  fear  due  to  his 
shortcomings and deficiencies as one cannot worship Allah as He deserves to be 
worshiped and served. Now a person inwardly with the state of presence of Allah 
and  outwardly  with  the  Prophetic  way  of  life  (Sunnah)  continuously  flies  to  his 
goal which is the pleasure of Allah with two wings, namely hope and fear. Hope in 
the Mercy of Allah and fear due to shortcomings in ones deeds and worship. 

Reliance on Allah (Tawakkul) 

Now as the servant is doing everything to the best of his abilities, he should not 
rely on this effort and deeds but from the heart and inner self, he should always 
be in a state of need and poverty towards Allah, the Lord of the worlds. As though 
his  inner  self  keeps  praying  from  the  depths  of  the  heart  and  soul  “I  can  only 
attain  Your  Pleasure  with  Your  Grace  and  Mercy,  not  because  of  my  effort  and 

43
deeds”.  And  whoever  hopes  from  Allah  His  Mercy  and  Grace  and  adopts  the 
appropriate means, Allah then deals with him according to His Mercy and Grace. 

The Day of Departure from the Earthy life 

The  servant  of  Allah  in  spite  of  doing  his  best  according  to  his  own  abilities  still 
fears as in which state he is going to leave this world in the state of faith (Iman) or 
disbelief (Kufr), righteousness or sinfulness? Will angels from paradise descend to 
take  me  or  angels  from  Hell?  Will  Allah  be  pleased  with  me  or  displeased?  The 
devil tries to lead a person astray to the very end. The servant of Allah believes if 
Allah will deal with me according to my deeds, then Hell is waiting for me but if 
Allah deals with me from His grace and mercy then a blissful life is waiting for me. 
May you be one of those who are addressed with the sweet address: 

"O (thou) soul, in (complete) rest and satisfaction! Come back thou to thy Lord, ‐ 
well  pleased  (thyself),  and  well‐pleasing  unto  Him!  Enter  thou,  then,  among  My 
devotees! Yea, enter thou My Heaven!" 

Peace and blessings be upon the Prophet and upon his family and companions. 

44
 SELF-PURIFICATION – (TAZKIYAH NAFS)
ABSTAINING FROM SINFUL AND IMMORAL USE OF THE BODY
AND ITS 7 ORGANS

STAGE 1- (Part 1)

Completed
Stage 1 – (Part 1) That person, place, or

Started
Date

Date
Purification of the 7 Method thing that is the means
bodily organs (Helpful advice) to the sin

Level 1 - Tongue To mostly remain silent, to speak

only if it is necessary and to
think before one does.
Not to sit in a bad gathering or
with bad company.
Level 2 – Ears
Wherever there is backbiting,
trouble stirring and music then it
should be forbidden. If they do
not stop then the person should
Level 3 – Eyes leave that gathering and place
He should remain in this thought
that Allah is watching me and
should refrain from useless
glances here and there. He
Level 4 – Hands should leave those situations,
people and places which are the
means to sin. He should find good
company and remain with them.
He should not be alone with a
Level 5 – Feet member of the opposite sex
(ghair mehram) be it a close
relative. Neither should he speak
to them via phone or internet
without necessity nor should he
Level 6 – Stomach speak to them in solitude on the
false pretext that it is for the
sake of conveying the message of
Islam. One should not expose the
body more than the Shariah has
Level 7 - Private Parts permitted, not shave the beard
and not to walk with arrogance
and not to wear make up in front
of others. One should wear
clothes that fulfil the Shariah
Level 8 – Body requirements, keep the body
clean, and cut the nails and hair
at the appropriate time.

45
 STAGE 1- (Part 2)

ENGAGING THE BODY AND ITS 7 ORGANS IN ACTS OF RIGHTEOUSNESS AND PIETY
(POSITIVE USAGE)

Completed
Stage 1 – (Part 2)

Started
Date

Date
Enlightenment of the 7 Method
bodily organs
In this level one should do 5 – 10
Level 9 - Ears such things that that he was not
doing before for example with the
tongue he should try to help
someone by making them happy,
Level 10 – Eyes with his ears he should listen to
some good words, with his eyes he
should try to take some lessons
from his environment and with his
hands should try and help
Level 11 – Tongue somebody etc.

The seeker will be assigned those

actions that he will have to do and
he will continue to use the
Level 12 – Hands previous organ sheets in order to
accomplish this

Level 13 - Feet

Level 14 – Stomach

Level 15 – Private Parts

Level 16 -Body

46
 STAGE 2
TO TRAIN THE MIND IN ABSTAINING FROM EVIL AND SINFUL THOUGHTS AS WELL AS
TO ENGAGE IT IN GOOD AND POSITIVE THOUGHTS – THEN FINALLY TO BECOME
IMMERSED IN THE REMEMBRANCE OF ALLAH THE MAJESTIC

Completed
Started
Stage 2 –

Date

Date
Purification of the Mind Method
1) Any sinful or evil thought
Level 1 - should not be intentionally
brought in. However if it
comes by itself from the devil
or the lower self then one
should divert one’s thought
Level 2 - towards Allah, His Messenger,
death, the Hereafter, Heaven
and Hell or any other
permissible matter
2) First one should seek refuge
Level 3 - with Allah from the evil
thought and then he should
seek help from Allah in aiding
him oppose the devil, the
lower self and evil thoughts
Level 4 - 3) Using one’s will power and
firm determination one should
not further prolong the
thought, rather he should
remove this ant like disease
Level 5 - (the evil thought) at its root or
else it will turn into Scorpions
and snakes and their poison
will spread throughout the
whole body, heart, mind and
Level 6 - soul.
4) Follow three guidelines
regarding the evil thoughts:
i) Do not bring it yourself
ii) Do not extend if it has come
Level 7 - from Satan or nafs
iii) Do not engage but divert
your attention

Level 8 -

47
 The third stage of the Path - Purification of the heart and soul

To purify the heart and lower self from bad morals, manners and
attributes and to replace them with good morals, manners and attributes.

A person lives his whole life in one or more of these four states

1) Obedience 2) Disobedience 3) Blessing 4) Calamity

If a person reacts in the right way to any one of these four states it will
turn their current state into a blessing

State Right Wrong Start Level End

Date Date
reaction reaction
1 2 3 4 5 6 7 8 9 10

Servitude Humility Self -

Worship lowliness likeness
Good deeds Servanthood Arrogance

Disobedience Repentance Persistence

Sin Forgiveness upon sin
and hope in
the
forgiveness

Blessing Gratitude Ungratitude

(Physical or (Shukr) – Assigning
spiritual) the
blessing to
oneself

Impatience
Calamity Patience

48
 The fourth stage of the Path – Enlightenment of the heart and Soul

Steadfastness up until death

Conveying the Individually Collectively Station of conveying

truth the message
World Country City Relatives Personal level
To convey the
message of Islam
to others,
Conveying through
ones practical
actions and also
by inviting them
verbally

Obedience to Levels
Allah, Essence Actions Attributes Sayings
The Lord of the (Strong conviction (Believing in (Following
worlds everything is in attributes) commands)
the control of
(Submitting one’s Allah
will to the will of
Allah)

Levels
Obedience Essence thoughts Stations States Deeds Sayings
to the
Messenger
of Allah
(Peace be
upon him)
Obedience
to the
Teacher

49
 THE 40 HEAVENLY COVENANTS OF
TAREEQAH MUHAMMADIYAH

Level Notes /
Covenant Method
No. Date Comments
1 2 3 4 5
Tawadhu
1 Humility / Humbleness

2 Sincerity [Ikhlaas]

3 Patience [Sabr]

4 Gratitude [Shukr]

Not doing anything

5 against Sunnah
To like for others what
you like for yourself & to
6 dislike for others what u
dislike for yourself
To repent immediately
7 if a sin has been
committed
Not to be lazy in affairs
8 of Deen & Dunyah

10

11

12

13

14

15
16
17
18
19
20

50
 THE 40 HEAVENLY COVENANTS OF
TAREEQAH MUHAMMADIYAH (continued)

Level Notes /
Covenant Method
No. Date Comments
1 2 3 4 5
21

22

23

24

25

26

27

28

29

30

31

32

33

34

35

36

37
38
39

40

51
 DAILY AMAAL (DEEDS) TO BE PERFORMED

Duration

Assigned
Date
Type of Dhikr Method Notes / Comments

Duration

Assigned

Type of
Date

Method Notes / Comments

Meditation

52
 IMPROVING THE LEVELS OF IBAADAH (WORSHIP)

Levels of Improvement in Performing Wudhu [Ablution]

Wudhu
1 2 3

Method

Date Assigned

Notes /
Comments

Levels of Improvement in Performing Ghusl [Ritual Bath]

Ghusl
1 2 3

Method

Date Assigned

Notes /
Comments

Levels of Improvement in Performing Dhikr [Remembrance / Awareness of

Dhikr Allah’s Presence]
1 2 3 4 5

Method

Date Assigned

Notes /
Comments

53
 Levels of Improvement in the Spiritual States of Fast
Fasting
1 2 3 4 5 6 7 8

Method

Frequency
of fast &
on which
day(s)
Date
Assigned

Notes /
Comments

Salah Levels of Improvement in the Spiritual States of Salah

(Prayer) 1 2 3 4 5 6 7 8 9 10
Salah
According
to Shariah
[Outward
Fiqh Aspect]

Date
Assigned
Salah
According
to
Tareeqah
[Spiritual
Aspect]
Date
Assigned

Notes /
Comments

54
Zakah & Levels of Improvement in Spending in the way of Allah
Sadaqah
1 2 3 4 5

Method

Date
Assigned

Notes /
Comments

Hajj & Levels of Spiritual Performance of Hajj and Umrah

Umrah
1 2 3 4 5

Method

Date
Assigned

Notes /
Comments

55
 GENERAL BOOKS RECOMMENDED FOR STUDY

Duration or

Finished
Started
number of Notes /

Date

Date
Name of Book Method
times per Comments
day/week
‘Preaching of Islam’
[by Imam Ghazzali (Rahimahullah)]
‘Minhaajul Abideen’
[by Imam Ghazzali (Rahimahullah)]
‘The lives of Man’
[by Imam Haddad (Rahimahullah)]
‘The Path of Muhammad’
[by Imam Birgivi (Rahimahullah)]
‘Pure Gold from the Words of
Syyidi ‘Abd al-‘Aziz al-
Dabbagh’ [Al-Ibriz]
[by Ahmad b. al-Mubarak al-Lamati
(Rahimahullah)]
‘Kimya-e-sa’dat’
[by Imam Ghazzali (Rahimahullah)]
‘Description of Paradise and
Hell and its Inhabitants’
[by Sayidina Abdul Qadir Jilani
(Rahimahullah)]

STUDY OF SEERAH
[THE LIFE STORY OF SAYIDINA MUHAMMAD (Peace and Blessings of
Allah be upon Him)]

Duration or
Finished
Started

number of Notes /
Date

Date

Name of Book Method

times per Comments
day/week

‘Muhammad (Peace & blessings of Allah

be upon Him) - Man and Prophet’
[by Islahi (Rahimahullah)]

56
 ASSESSMENT AND IMPLEMENTATION OF THE LEVEL OF ACTING UPON
THE SUNNAH OF SAYIDINA MUHAMMAD (sallalahu-alayhe-wasallam)

No. of Sunnats to

Period of Exercise

Date Completed
Date Recorded
Sunnats be

Date Assigned
Assessment

acting performed
upon at (numbers Notes /
Recommended notes
present refer to Comments
from Sunnats in
Sunnat Sunnat
booklet booklet)
1
/

2
/

3
/

4
/

5
/

6
/

7
/

8
/

9
/

10
/

11 /

57
 TIME MANAGEMENT

Assessments of how time is spent during daily life

Present method of
spending time
1 2 3 4 5
Date Recorded
No. of hours of sleep
daily
No. of hours spent on
worldly activities daily
No. of hours spent on
religious activities daily
No. of hours wasted daily

Actions / Activities
prepared to leave

Notes / Comments
Implementation of how to spend time more efficiently during
Action Plan to use time daily life
more efficiently
1 2 3 4 5

Action / Activity to be
omitted

Action / Activity to be
executed

Recommended notes

Period of Exercise
Date Assigned
Date Completed

Notes / Comments

58
 Aqeeda  tu'l  Islam  (The  Muslim  Creed)  
   
Syidunal  Imam  al-­‐Habib  Abdullah  bin  'Alawi  al-­‐Haddad,  [Rahimahullah]  
 
 
ALLAH  (Subhanahu  wa  ta'ala)  
 
Praise   belongs   to   Allah   alone.   May   Allah   bless   our   master   Muhammad,   and   his   Family,  
and   Companions,   and   grant   them   peace.   We   know,   assent,   believe,   confess   with  
certainty,   and   testify,   that   there   is   no   god   but   Allah,   Alone   without   partner.   He   is   a  
Mighty   God,   a   Great   King.   There   is   no   lord   beside   Him,   and   we   worship   none   other  
than  He.  He  is  Ancient  and  Pre-­‐Existent,  Eternal  and  Everlasting.  His  Firstness  has  no  
beginning,   neither   has   His   Lastness   any   end.   He   is   Solitary,   Self-­‐Subsistent,   neither  
begetting   nor   begotten,   matchless,   without   partner   or   peer.   There   is   nothing   that  
resembles  Him,  and  He  is  the  Hearer,  the  Seer  [Quran  42.111].  
 
And  we  confess  that  His  Holiness  (Exalted  in  He!)  renders  Him  beyond  time  and  space,  
beyond   resembling   anything   in   existence,   so   that   He   cannot   be   encompassed   by  
directions,   nor   be   subject   to   contingent   events.   And   that   He   is   established   on   His  
Throne   in   the   manner   which   He   has   described,   and   in   the   sense   which   He   has  
intended,   in   an   establishment   befitting   the   might   of   His   Majesty,   and   the   exaltation   of  
His   Glory   and   Magnificence.   And   that   He   (Exalted   is   He!)   is   Near   to   everything   in  
existence,  being  closer  to  man  than  his  jugular  vein  [Quran  50:161].    
 
He  is  Watchful  and  Seeing  over  all  things.  He  is  the  Living,  the  Self-­‐Subsistent,  slumber  
overtakes  Him  not,  nor  sleep  [Quran  2:255],  He  is  the  Originator  of  the  heavens  and  
earth  when  He  decrees  a  thing  He  only  says  to  it  Be!  And  it  is  [Quran  2:117].  Allah  is  
Creator  of  all  things,  and  He  is  Guardian  over  everything  [Quran  39:62].    And  that  He  
(Exalted  is  He!)  is  over  all  things  Powerful.  And  of  all  things  Knower  His  knowledge  is  
all-­‐embracing  and  He  keeps  count  of  all  things.  Not  an  atom's  weight  in  the  earth  or  in  
the  sky  escapes  your  Lord  [Quran  10:61].    
 
He  knows  what  goes  down  into  the  earth  and  that  which  comes  forth  from  it  and  what  
descends   from   heaven   and   what   ascends   into   it.   He   is   with   you   wherever   you   may   be.  
And  Allah  is  Seer  of  what  you  do  [Quran  57:4].  He  knows  the  secret  thought,  and  what  
is  even  more  concealed.  He  knows  what  is  in  the  land  and  the  sea.  A  leaf  cannot  fall  
but   that   He   knows   it,   nor   is   there   a   grain   amid   the   darkness   of   the   earth,   nor   a   wet   or  
dry  thing,  but  that  it  is  recorded  in  a  clear  Book  [Quran  6:59].  
 
DESTINY  (QADAR)  
 
And  that  He  (Exalted  is  He!)  wills  existent  things,  and  directs  events.  And  that  nothing  
may  exist,  whether  good  or  evil,  beneficial  or  harmful,  except  by  His  decree  and  will.  
Whatever   He   wills   is,   whatever   He   does   not,   is   not.   Should   all   creatures   unite   to   move  
or  halt  a  single  atom  in  the  universe,  in  the  absence  of  His  will,  they  would  be  unable  
to  do  so.  

59
  
And  that  He  (Exalted  is  He!)  is  Hearer,  Seer,  Speaker  of  a  Speech  that  is  pre-­‐existent  
and   does   not   resemble   the   speech   of   creatures.   And   that   the   Mighty   Quran   is   His  
ancient   speech,   His   Book   which   He   sent   down   upon   His   Messenger   and   Prophet  
Muhammad  (may  He  bless  him  and  grant  him  peace).    'And  that  He  (Glorious  is  He!)  is  
Creator  of  all  things  and  their  Provider,  Who  neither  disposes  them  as  He  wills;  neither  
rival   nor   opponent   is   there   in   His   realm.   He   gives   to   whomsoever   He   wills   and  
withholds  from  whomsoever  He  wills.  He  is  not  questioned  about  His  actions,  rather  
they  are  questioned  [Quran  21:231]  
 
And   that   He   (Exalted   is   He')   is   Wise   in   His   acts,   Just   in   His   decrees,   so   that   no   injustice  
or   tyranny   can   be   imaginable   on   His   part,   and   that   no   one   has   any   rights   over   Him.  
Should  He  (Glorious  is  He)  destroy  all  His  creatures  in  the  blink  of  an  eye;  He  would  be  
neither  unjust  nor  tyrannous  to  them,  for  they  are  His  dominion  and  His  slaves.  He  has  
the  right  to  do  as  He  pleases  in  His  dominion,  and  your  Lord  is  not  a  tyrant  to  His  slaves  
[Quran  41:46].  He  rewards  His  slaves  for  obeying  Him  out  of  grace  and  generosity,  and  
punishes  them  when  they  rebel  out  of  His  wisdom  and  justice.  And  that  to  obey  Him  is  
an   obligation   binding   upon   His   bondsmen,   as   was   made   clear   through   the   speech   of  
His  messengers  (upon  them  be  peace).    
 
BOOKS  /  MESSENGER  
 
We   believe   in   every   Book   sent   down   by   Allah,   and   in   all   of   His   messengers,   His   angels,  
and  in  destiny,  whether  good  or  bad.  “And  we  testify  that  Muhammad  is  His  slave  and  
Messenger,   whom   He   sent   to   jinn   and   to   mankind,   to   the   Arabs   and   the   non-­‐Arabs,  
with  guidance  and  the  religion  of  truth,  that  He  may  cause  it  to  prevail  over  all  religion,  
though   the   polytheists  are  averse.”   [Qur'an   9:33].   And   that   he   delivered   the   Message,  
was  faithful  to  his  trust,  advised  the  Nation,  did  away  with  grief,  and  strove  for  Gods  
sake  as  is  His  due,  being  truthful  and  trustworthy,  supported  by  authentic  proofs  and  
norm-­‐breaking  miracles.      And  that  Allah  has  made  it  incumbent  upon  His  bondsmen  
to  believe,  obey,  and  follow  him,  and  that  a  man's  faith  is  not  acceptable  -­‐  even  should  
he  believe  in  Him  -­‐  until  he  believes  in  Muhammad  (may  Allah  bless  him  and  his  Family  
and  grant  them  peace)  and  in  everything  that  he  brought  and  informed  us  of,  whether  
of   the   affairs   of   this   world   or   the   next.   This   includes   faith   in   the   questioning   of   the  
dead  by  Munkar  and  Nakir  about  religion,  tawheed  and  Prophethood,  and  in  the  bliss  
which  is  in  the  grave  for  those  who  were  obedient,  and  the  torment  which  it  contains  
for  the  rebellions.  
 
RESURRECTION  AFTER  DEATH    
 
And  that  one  should  believe  in  the  Resurrection  after  Death,  the  gathering  of  bodies  
and  spirits  to  stand  in  the  presence  of  Allah  the  Exalted,  and  in  the  Reckoning;  and  that  
His  slaves  will  be  at  that  time  in  different  states,  some  being  called  to  account,  some  
being   exempted,   while   others   shall   enter   the   Garden   without   reckoning.   One   should  
believe   in   the   scales   in   which   good   and   evil   deeds   will   be   weighed;   and   in   the   sirat,  
which   is   a   bridge   stretched   over   the   depths   of   hell:   and   in   the   Pool   [hawd]   of   our  

60
Prophet  Muhammad  (may  Allah  bless  him  and  his  Family,  and  grant  them  peace),  the  
water   of   which   is   from   the   Garden,   and   from   which   the   believers   shall   drink   before  
entering  the  Garden.  
 
INTERCESSION  /  HEREAFTER    
 
And  in  the  Intercession  of  the  Prophets,  followed  by  the  Truthful  Saints  [siddiqun],  and  
then  the  ulema,  the  virtuous  [salihun]  and  the  other  believers.  And  that  the  Greatest  
Intercession  is  the  prerogative  of  Muhammad  (May  Allah  bless  him  and  his  Family,  and  
grant  the  peace).  And  that  the  people  of  tawheed  who  have  entered  the  Fire  shall  be  
taken  out  of  it  until  not  one,  person  in  whose  heart  there  lies  an  atom's  weight  of  faith  
shall  remain  in  it  eternally.  And  that  the  people  of  polytheism  and  disbelief  shall  abide  
in  the  Fire  eternally  and  for  evermore,  their  suffering  shall  not  be  diminished  neither  
shall  they  be  reprieved  [Quran  2:162].  And  that  the  believers  shall  abide  in  the  Garden  
eternally   without   end,   wherein   no   tiredness   shall   affect   them,   and   from   which   they  
shall   not   be   expelled   [Qur'an   5:48].   And   that   the   believers   shall   see   their   Lord   with  
their  eyes,  in  a  way  befitting  His  Majesty  and  the  Holiness  of  His  Perfect.  
 
COMPANIONS    
 
And   that   the   Companions   of   the   Messenger   of   Allah   (may   Allah   bless   him   and   his  
Family,   and   grant   them   peace)   were   virtuous,   that   their   status   was   of   various   ranks,  
and   that   they   were   just,   good,   and   worthy   not   lawful   to   insult   or   denigrate   any   of  
them.   And   that   the   rightful   successor   [khalifa]   to   the   Messenger   of   Allah   (may   Allah  
bless   him   and   his   Family,   and   grant   them   peace)   was   Abu   Bakr   al-­‐Siddiq   (May   Allah   be  
pleased  with  him),  followed  by  'Umar  al  Faruq  (May  Allah  be  pleased  with  him),  then  
'Uthman  al-­‐Shahid  (May  Allah  be  pleased  with  him),  then  'Ali  al-­‐Murtada  (May  Allah  be  
pleased  with  him),  and  may  Allah  be  pleased  with  all  his  other  Companions,  and  with  
those   who   follow   them   with   excellence   until   the   Day   of   Judgment,   and   with   us   also   by  
thy  Mercy,  0  Most  Merciful  of  the  Merciful!  
 
FAITH    
 
Such  is  the  rightly-­‐guided  creed,  which  conforms  to  be  the  Book  and  the  Sunnah.  No  
male  or  female  Muslim  should  be  ignorant  of  it.  Without  affirming  it  one's  faith  is  not  
sound.  It  is  not  a  condition  that  every  person  should  be  able  to  articulate  it  fluently;  
rather,  what  counts  is  what  lies  in  the  heart.  
 
 
[Source:  This  Aqeeda  tu’l  Islam  (The  Muslim  Creed)  forms  the  concluding  chapter  of  one  of  the  
classics   of   Muslim   spirituality   titled   An-­‐Nasaaih   id-­‐Diniyya   wa`l   Wasaya   al-­‐Imaniyyah   (Sincere  
Religious  Advises  and  Counsels  of  Faith)  of  Syidunal  Imam  al-­‐Habib  Abdullah  bin  'Alawi  al-­‐Haddad  
[Rahimahullah]  
 

61
 A  BASIC  GUIDE  TO  FIQH  FOR  PURIFICATION  (TAHARAH,  WUDU,  
GHUSL)  AND  SALAH  (FIVE  TIMES  PRAYERS)  
 
There  are  some  terminological  words  which  one  needs  to  understand  in  order  to  attain  full  
benefit.  
 
FIQH  
Literally   means   understanding.     In   Islaam   it   means   understanding   Quran,   Sunnah   and   its  
practical   application.     The   Prophet   Muhammad   (may   Allah’s   peace   be   upon   him)   taught   the  
meaning   of   the   Quran   and   his   Sunnah   practically   to   his   companions.     The   companions  
passed   that   knowledge   to   their   students   both   the   text   and   the   meaning.     This   knowledge  
further   was   documented   and   categorised   by   the   Imaams   of   Fiqh.     Thus   it   became   easier   for  
the  common  man  to  act  upon  Quran  and  Sunnah  with  authenticity.  
If  a  matter  is  not  clear  as  there  is  differences  in  interpretations  and  all  the  scholars  of  fiqh  
unanimously   decide   on   that   matter,   then   what   ever   they   agree   upon   is   known   as   Ijmah  
(consensus).  
Qiyas  (analogy),  which  is  also  a  conditional  source  of  fiqh  means  when  a  matter  is  clearly  
not  mentioned  but  is  similar  to  another  matter  in  the  sense  of  reasoning.    This  can  be  also  
be   done   by   individual   Mujtahadeen   (a   scholar   who   have   mastered   the   science   of   tafsir,  
hadith,  fiqh  and  the  principles  of  fiqh)  
 
THE  DEGREES  OF  COMMANDS  AND  PROHIBITION  
One  of  the  beauties  of  Islaam  is  that  it  does  not  issue  a  positive  or  negative  judgement  like  
other  religion  but  each  command  or  prohibition  fall  into  a  specific  grade.    This  is  of  immense  
benefit  for  the  followers.    Altogether  there  are  5  degrees  of  prohibition  and  one  degree  is  
indifferent  (Mubah).  
 
Degrees  of  Positive  Commands   Degrees  of  Prohibitive  Command  

Farz  (Compulsory)   Haraam  (Unlawful)  

Makrooh  Tahreemi  (Severely  
Wajib  (Essential)  
Detested)  
Sunnate  Mukada(Emphatic  Sunnah)   Isa’at  (Detested)  

Sunnate  Ghair  Mukada  (Non-­‐Emphatic  

Makrooh  Tanzihi  (Slightly  Detested)  
Sunnah)  

Mustahab  (Desirable)   Khilafe  Awla  (Undesirable)  

 
Mubah  (Permissable)  

62
  
 
 
FARZ  (COMPULSORY)  
 
Farz   is   a   positive   command   which   is   established   by   absolute   proof   (Daleel   Qatai).   For  
example  salah,  zakaat,  fasting,  hajj  etc.  
One  who  believes  in  it  but  neglects  it  without  a   Shari  excuse  (excuses  which  Islaam  accepts,  
not  self  made  excuses)  is  termed  as  Faasiq  (Great  Sinner)  and  deserves  severe  punishment.  
One   who   altogether   denies   it   for   example   it   is   not   obligatory   to   pray   salah   or   do   hajj;   he  
becomes  a  Kaafir  (disbeliever)  and  will  remain  in  Hell  forever  in  spite  of  carrying  out  other  
Islamic  commands  unless  he  repents  and  embraces  Islaam  again.    
 
THERE  ARE  TWO  TYPES  OF  FARZ:  
 
1. Farz  Ain    
  Means  it  is  obligatory  on  every  individual  to  execute  it  for  example  salah,  zakaat  etc.  
 
2. Farz  Kifaayah    
Means   if   a   group   of   muslims   carry   it   out   others   are   discharged   of   it   but   if   no   one  
carries   it   out   then   all   will   be   termed   as   faasiq   and   earn   the   displeasure   and  
punishment   of   Allah   for   example   salat-­‐ul-­‐janaza   (funeral   prayer).     If   few   Muslims  
offer  it  then  others  are  discharged  of  sin.  
 
WAJIB  (ESSENTIAL)  
 
Wajib   is   a   positive   command,   the   proof   of   which   is   established   from   Daleel   Zanni   (non-­‐
absolute)  which  is  lower  category  than  Daleel  Qatai  which  elevates  the  command   of   Farz.    
One  who  rejects  or  neglects  it  is  a  faasiq  (sinner)  and  deserves  punishment.  
 
SUNNAT  
 
Literally   means   path   or   way.     In   Sharia   it   refers   to   speech,   action   and   silent   approval   of  
Prophet   Muhammad   (may   Allah’s   peace   be   upon   him).     The   term   Sunnah   is   also   used   for  
action   of   the   companions   especially   the   four   rightly   guided   caliphs   (may   Allah   be   pleased  
with  them).  
 
 
 
 
 

63
SUNNAT  IS  OF  THREE  TYPES:  
 
1. Sunnate  Mukada  (Emphatic  Sunnah)    
Is   an   action   which   was   continuously   practiced   by   Prophet   (may   Allah’s   peace   and  
blessings  be  upon  him)  and  was  not  abandoned  without  a  valid  reason.    If  a  person  
neglects   it   continuously   then   it   is   sinful   for   example,   azaan,   sunnat   rakat   of   Fajar,  
Zohar,  Maghrib  and  the  two  rakats  after  Isha  Salah.    To  offer  Salat-­‐ul-­‐Tarawih  is  also  
Sunnate  Mukada.  
 
2. Sunnate  Ghair  Mukada  (Non-­‐Emphatic  Sunnah)    
Is   an   act   of   which   was   practiced   by   the   Messenger   of   Allah   (may   Allah’s   peace   and  
blessings   be   upon   him)   and   his   companions   but   sometimes   they   abandoned   it  
without  an  excuse.    To  constantly  neglect  it  is  not  desirable  in  Sharia.    Such  as  four  
units  of  sunnah  before  Asar  and  Isha  salah.  
 
3. Sunnate  Mukada  Kifaayah    
Is   an   act   if   few   people   carry   it   out   then   others   are   discharged   from   it,   for   example  
Itikaf   in   the   last   ten   days   of   Ramadaan,   offering   Tarawih   prayer   with   jamat   but  
Tarawih  prayer  itself  is  Sunnate  Mukada.  
 
 
MUSTAHAB  (DESIRABLE)  
 
Is  an  act  of  Rasulullah  (may  Allah’s  peace  be  upon  him)  or  companions  which  they  lived  or  
practiced  it  occasionally.    If  one  carries  it  out  then  there  is  a  great  reward  but  there  is  no  sin  
if   one   does   not   practice   it.     It   is   also   known   as   Mandoob   (Recommended),   Tatawu  
(Voluntary)  or  Nafl  (Supererogatory).      
 
FIVE  DEGREES  OF  PROHIBITION  
 
1. Haraam  (Unlawful)    
Is   the   exact   opposite   of   Farz,   it   is   established   by   absolute   evidence   (Daleel   Qatai).    
The  perpetrator  of  haraam  is  known  as  Faasiq  and  the  one  who  rejects  the  status  of  
haraam   is   a   disbeliever,   for   example,   drinking   alcohol,   adultery,   taking   interest   and  
killing  the  innocent.  
 
2. Makrooh  Tahreemi  (Severely  Detested)    
Is  exact  opposite  of  Wajib  and  is  established  by  non-­‐absolute  evidence.      The  one  who  
neglects  and  rejects  it  is  termed  as  faasiq.  
 
 

64
 3. Isa’at  (Detested)    
Is   the   opposite   of   Sunnate   Mukada   and   if  it  is  continuously  practiced  then  it  is  sinful,  
for  example  making  it  ones  habit  not  to  rinse  the  mouth  during  wudu  (ablution)  since  
it  is  Sunnate  Muakkada  to  rinse  the  mouth.    
 
4. Makrooh  Tanzihi  (Slightly  Detested)    
Is   an   act   which   if   not   done   will   earn   reward,   however,   if   it   is   done   then   it   is   a  
punishable  offence,  for  example  splashing  water  in  wudu.  
 
5. Khilafe  Awla  (Undesirable)    
Is  an  act,  which  if  not  done  is  desirable  and  preferred,  but  there  is  no  sin  in  doing  it.  
 
MUBAH  (PERMISSIBLE)    
 
Is  an  act,  which  is  neither  ordered  by  Shariah  nor  prohibited.    There  is  no  reward  if  done  and  
no  punishment  if  not  done.    
 
 
TAHARAH  (PURIFICATION)  
 
Before  one  can  offer  Salah  there  are  six  conditions  to  be  fulfilled:  
 
1. Tahaqah  (Ritual  Cleanliness)  
2. Covering  of  ones  Satar  (The  minimum  part  of  the  body,  which  should  be  covered)  
3. Facing  Qiblah  
4. The  place  of  prayer  should  be  clean  
5. There  should  be  valid  time  for  the  Salah  
6. Intention  of  Salah  
 
Cleanliness  of  Tahrah  covers  3  parts;  Body,  Clothes,  Place.  
 
Two  types  of  impurity:  
 
1. Ritual  impurity  (Najaste  Hukmiya).  This  is  a  state  of  impurity,  which  cannot  be  seen.  It  
has  two  types;  (a)  minor  impurity  (Hadas),  which  can  be  removed  by  wudu  (Ablution).  
(b)  major  ritual  impurity  (Janabah),  which  can  be  removed  by  full  ritual  bath.  
2. Physical   impurity.   This   impurity   is   visible   it   also   has   two   types   (a)   major   physical  
impurity  (Najasate  Mughlaza).  (b)  minor  physical  impurity  (Najasate  Mukhafatah).  
 
The   amount   of   impurity,   which   is   excused,   is   3cm   in   diameter   for   major   physical   impurity   is  
less  than  a  ¼  for  minor  physical  impurity.  A  person  should  not  make  a  habit  of  neglecting  

65
the   above-­‐mentioned   amounts.   This   knowledge   is   useful   for   abnormal   circumstances   and  
also   of   one   has   offered   Salah   and   after   it   noticed   at   the   amount   is   less   than   the   above  
mentioned.  He  does  not  need  to  repeat  his  prayer.  
 
SOME  POINTS  WITH  REFERENCE  TO  WATER  
 
All  natural  water  is  pure  and  clean.  Flowing  water  is  clean  even  if  impurity  falls  in  it,  unless  
the  colour,  taste  and  smell  change.  A  pond  at  tank  6.5  by  6.5m  will  be  considered  flowing  
water,  if  it  has  less  than  that  it  will  be  considered  impure,  if  any  impurity  falls  in  it.  Insects  
do  not  make  the  water  impure.  Water,  which  has  been  used  for  Wudu  and  Ghusl,  is  clean  
itself,  but  cannot  purify  anything  else.  If  a  dog,  pig  or  any  Haraam  animal  of  pray  drinks  from  
a  pond  of  tank  less  than  6.5  by  6.5m  (250  litres)  it  will  become  impure.  This  tank  of  pond  
should  be  deep  enough  so  that  a  person  can  take  water  with  his  hands,  without  touching  
the  ground.  
 
ISTANJA  (WASHING/CLEANING  OF  PRIVATE  PARTS)  
 
Istanja  means  to  clean  the  private  parts,  after  passing  urine  or  stool,  by  using  clean  water,  
tissue   paper   or   lumps   of   dry   earth.   It   is   Sunnah   Mukada   to   perform   Istanja.   If   it   does   not  
exceed  from  its  outlet,  if  it  spreads  or  exceeds  3  square  centimetres  than  it  is  obligatory  to  
wash  it  with  water.  
 
It   is   Makrooh   to   do   Istanja   with   coal,   bone,   glass,   baked   bricks   and   printed-­‐paper   or  
anything  which  is  beneficial  to  man,  jinn  or  animals.  Istanja  should  be  done  with  left  hand  
and   one   should   not   face   or   turn   back   towards   Qiblah   at   time   of  answering   call   of   nature.  
One  should  remove  any  ring,  necklace  or  badge,  which  has  name  of  Allah  Tala  and  Prophet  
Muhammad  (S.A.W)  and  any  verse  or  word  of  Quran  and  Hadith.  
 
One  should  take  special  care  of  urine  drops  and  traces.  There  is  no  need  to  doubt  but  when  
sure  and  can  feel  the  discharge  one  must  do  Istanja,  wash  the  part  of  clothes  which  is  soiled  
and  perform  Wuzu  again.  
 
WUZU  (RITUAL  ABLUTION)  
 
PROCEDURE  OF  WUZU  (RITUAL  ABLUTION)  
 
Wuzu   is   Farz   (Obligatory)   for   performance   of   prayer   (Salah)   and   touching   Quran!   Wuzu   is  
necessary   for   the   Tawaf   (Encircling)   the   Ka’bah.     Wuzu   is   Mustahab   (desirable)   for   every  
Salah,  in  spite  of  having  wuzu  and  also  before  sleeping.  
1. Make  intention  (Niyyah)  for  Wudu  
2. Sit  in  a  high  place  

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 3. Face  the  direction  of  Qiblah  
4. Recite  Bismillah  
5. Wash  both  hands  up  to  the  wrists  three  times  
6. Rinse  the  mouth  three  times  
7. Use  the  Miswak  if  not  index  finger  to  clean  the  teeth.  Then  gargle  three  times  
8. Rinse   the   nostril   three   times   with   the   right   hand   and   clean   the   nose   with   the   left  
hand.  
9. Wash  the  face  three  times  from  the  top  of  forehead  to  below  the  chin  and  from  one  
ear  to  the  other  
10.Then  comb  the  beard  with  your  fingers  
11.Wash  the  right  and  then  left  hand  up  to  and  including  the  elbows  three  times  
12.Make  the  Khilal  (Clasping)  of  finger  into  each  other.  
13.Then  wet  your  hands  and  pass  it  over  your  head.  Take  extra  care  not  to  start  Masah  
from   forehead,   but   the   actual   the   hairy   place   just   above   forehead.   Keep   three   fingers  
each  hand  together  and  wipe  your  hands  all  over  the  head  to  the  back  of  the  head.  
Then  place  the  palms  on  the  sides  of  head  and  bring  forward  to  forehead  
14.  Insert   the   front   portion   if   index   fingers   into   the   outer   ear   while   turning   them   clock  
wise  round  the  ear  and  then  pass  the  inner  part  of  thumb  behind  the  ear  
15.Perform  the  Masah  of  nape  with  the  back  of  middle  finger,  ring  finger  and  little  finger  
16.Finally  wash  both  feet  including  the  ankles,  first  right  and  then  left  
17.Also  make  Khilal  of  your  toes  by  using  the  little  finger  of  the  left  hand  beginning  from  
little  toes  to  the  right  foot  and  finishing  at  the  little  toe  of  the  left  foot  
18.During   Wuzu   keep   reading   this   Sunnah   Dua   “O   Allah   forgive   my   sins   and   give  
expansion  in  my  home  and  bless  me  in  my  provision.”  
19.At   the   end   recite   second   Kalimah   and   this   Dua   “O   Allah   make   of   those   who   repent  
and  make  me  from  those  purified.”  
20.Also  recite  Surah  Al-­‐Qadar  
In  the  full  method  of  wuzu  as  mentioned,  there  are  some  acts,  if  omitted  or  not  practiced  
the   wuzu   is   not   valid.   They   are   called   obligatory   (Farraid)   acts   of   wuzu.   Some   acts   are  
prophetic  Sunnah,  some  are  recommended  and  some  are  disliked  (Makrooh),  by  which  the  
reward  of  the  wuzu  is  decreased.  
 
OBLIGATORY  ACTS  OF  WUZU  (FARZ)  
 
1. To  wash  the  face  once  from  the  hairline  of  the  forehead  to  the  lower  part  of  the  chin,  
where  it  meets  neck  and  from  one  earlobe  to  the  other.  It  is  also  farz  (obligatory)  to  
wash  the  hairs  of  the  beard  which  are  on  the  circle  of  face  and  the  hairs  which  are  
longer  than  the  circle  of  the  face,  it  is  desirable  to  wash  them,  not  farz.  If  the  beard  is  
thin  than  both  hairs  and  the  underneath  skins  must  be  washed.  
2. To  wash  both  hands  including  elbows  once  
3. To  wipe  a  quarter  of  head  once  with  wet  hands  

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 4. To  wash  both  feet  including  and  up  to  ankles  
 
NOTE:  One  should  try  to  perform  ablution  fully  with  Sunnah  and  mustahabs  but  it  is  useful  
to  know  farz  acts  for  situation  where  water  is  scarce;  one  is  in  extreme  hunger  or  is  very  
weak  to  perform  all  wuzu.  
 
SUNNAH  OF  WUZU  (PROPHETIC  PRACTICES)  
 
1. To  make  intention  of  wuzu  (ablution)  
2. Recite  Bismillah  
3. Washing  the  hands  thrice  up  to  wrists  
4. Brushing  the  teeth  by  Miswak  
5. Rinsing  the  inside  of  mouth  three  times  
6. Cleaning  and  passing  water  into  nostrils  three  times  
7. Combing  the  beard  (Khilal)  with  fingers,  if  the  beard  is  thick,  thrice  
8. Combing  fingers  and  toes  
9. Washing  each  part  three  times  
10.To  wash  the  parts  of  wuzu  three  times  
11.Continuity  of  washing  to  be  maintained  in  such  way  that  no  part  of  wuzu  dries  before  
the  wuzu  is  complete  
12.Wiping  of  the  whole  head  with  wet  hands  once  
13.Wiping  the  two  ears  with  wet  hands  once  
14.Maintaining  the  order  mentioned  in  Quran  and  Sunnah  
15.Not  to  waste  water  
 
DESIREABLE  ASPECTS  OF  WUZU  (MUSTAHAB)  
 
1. To  face  Qiblah  
2. To  begin  from  the  right  
3. To  wipe  the  (masah)  nape  once  
4. Not  to  take  assistance  from  anyone  
5. To  sit  on  a  high  and  clean  space  
6. To  wash  all  parts  further  than  the  prescribed  limit  
7. To  use  the  right  hand  when  rinsing  the  inside  mouth  or  taking  to  the  nose  
8. Clean  the  nose  with  left  hand  
9. To  recite  Bismillah  before  washing  every  part  of  body  washed  in  wuzu  
10.To  recite  the  supplication  during  wuzu  
11.To   recite   Shahadat,   the   prophetic   supplication   and   thereafter   surah   Al-­‐Qadar,   after  
wudu    
12.To  wash  the  feet  with  left  hand  
13.To  pray  two  cycles  of  prayer  in  the  permissible  time  

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 14.To  drink  left  over  water  from  wuzu,  while  facing  Qiblah  and  in  standing  posture  
15.Not  to  shake  wet  hands  
NOTE:  Practicing  the  mustahab  acts  earns  reward  but  there  is  no  sin  if  left  out.  
 
DISLIKED  ASPECTS  OF  WUZU  (MAKROOH)  
 
1. To  neglect  not  practice  the  Sunnah  acts  
2. To  perform  ablution  in  an  impure  place  
3. To  talk  about  worldly  affairs  without  a  legal  Islamic  excuse  
4. To  clean  the  nose  with  right  hand  
5. To  wash  any  organ  of  wuzu  more  than  three  times  without  any  need  
6. To  waste  water  
 
THINGS  WHICH  BREAK  WUZU  
 
Minor  Ritual  Impurity  
 
A  person  becomes  ritually  impure  in  the  minor  sense  by  the  following:  
1. Passing  of  urine  or  stool  
2. Passing  wind  
3. Discharge  of  blood  which  flows  out  of  the  actual  wound  as  its  place  
4. Chronic  vaginal  discharge  
5. Mouthful  vomiting  
6. Laughing  in  Salah  except  funeral  prayer  
7. Losing  senses/becoming  insane  
8. Fainting  
9. Sleeping  while  lying  down  or  while  supporting  ones  body  against  anything  
10.Become  intoxicated  
11.Nose,  ear  or  mouth  bleeding  will  break  wuzu  if  the  redness  of  colour  is  dominant  in  
the  discharge  and  if  it  is  yellow  it  does  not  break  wuzu.  
 
 
RITUAL  BATH  (GHUSL)  
 
THERE  ARE  THREE  TYPES  OF  GHUSL:  
1. Obligatory  (farz)    
2. Necessary  (wajib)  
3. Sunnah  (prophetic  tradition)  
4. Recommended  (mustahab)  
 
 

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 OBLIGATORY  BATH  (GHUSL)  
   
This  Ghusl  is  very  important  because  without  Ghusl  one  cannot:  
1. Perform  any  Salah  
2. Touch  the  holy  Quran  
3. Recite  the  holy  Quran  
4. Perform  Sajdah  of  Tilawah  
5. Perform  Tawaf  (circumblating)  of  Ka’bah  
6. Enter  the  Mosque  (any)  
7. Fast   during   the   menstrual   and   postnatal   bleeding   without   performing   Ghusl   after  
they  have  stopped  
 
GHUSL  BECOMES  OBLIGATORY  IN  THE  FOLLOWING  CASES:  
 
1. Ejaculation  of  semen  from  both  the  man  and  woman  in  a  state  of  excitement  whether  
in  sleep  (wet  dream)  or  wakening.  
2. Sexual  intercourse  even  if  there  is  no  discharge.  
3. At  the  end  of  menstrual  and  postnatal  bleeding.  
4. If   one   finds   semantic   fluid   on   clothes   after   waking   up   and   does   not   remember   the  
discharge  in  the  dream  of  sleep  still  ghusl  is  obligatory.  
 
GHUSL  IS  WAJIB  (NECESSARY)  IN  THE  FOLLOWING  CASES:  
 
1. If  non-­‐muslim  becomes  embraces  Islaam  and  knows  he  had  been  involved  in  any  act  
where  after  ghusl  was  obligatory  but  he  had  not  performed  it.  
2. To  give  bath  to  a  dead  body  of  a  Muslim  is  commonly  necessary  (wajib-­‐khifayah)  on  
Muslims.  
 
GHUSL  IS  SUNNAH  IN  FOLLOWING  CASES:  
 
1. Ghusl  for  Friday  prayer.  
2. Ghusl  for  Eid  prayers.  
3. Ghusl  before  wearing  ihram  for  hajj  or  Umrah.  
4. Ghusl  for  staying  in  Arafat  after  midday  (zawal).  
 
GHUSL  IS  RECOMMENDATORY  IN  FOLLOWING  CASES:  
 
1. After  one  has  recovered  from  unconsciousness.  
2. For  entering  Makkah  Mukarramah.  
3. For  entering  Madeenah  Munawarah.  
4. Ghusl  after  cupping  of  blood  (blood  removal  as  treatment).  

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 5. After  washing  dead  body.  
6. When  a  disbeliever  becomes  a  muslim.  
7. Ghusl  after  repentance  (taubah).  
8. Ghusl  on  the  night  of  15th  Shabaan.  
 
HOW  TO  PERFORM  RITUAL  BATH  (GHUSL)  
 
1. Make  intention  of  Ghusl.  
2. Wash  both  hands  including  wrists.  
3. Wash  the  private  parts.  
4. If   there   is   impurity   or   any   impure   discharge   elsewhere   on   the   body   it   should   be  
washed.  
5. Perform  full  wudu.  
6. Pour  water  over  the  head  thrice.  
7. Pour  water  over  the  right  and  then  the  left  shoulder  thrice.  
8. Pour  water  over  the  entire  body  while  rubbing.  
9. If  the  hairs  of  a  woman  are  pleated  she  is  excused  from  loosening  her  pleated  hair  but  
it  is  obligatory  for  her  to  wet  the  base  of  each  and  every  hair.  
10.If  after  Ghusl  one  realises  that  a  certain  part  has  been  left  dry.    It  is  sufficient  to  only  
wash  the  dry  portion.  
 
OBLIGATORY  ACTS  OF  GHUSL  (RITUAL  BATH)  
 
The  following  three  things  must  be  done  in  the  bath  for  major  ritual  impurity,  menstruation  
and  postnatal  bleeding;  otherwise  the  person  will  remain  ritually  impure.  
1. Rinsing  the  inside  of  mouth  and  gargling.  
2. Cleaning  the  nostrils  with  water  and  taking  water  up  to  soft  part  of  the  nose.  
3. Washing   and   passing   water   on   the   whole   body   in   such   a   way   that   not   a   single   hair   or  
any  part  of  the  body  remains  dry,  otherwise  the  Ghusl  will  not  be  valid.  
 
SUNNAH  ACTS  OF  GHUSL  
 
1. Begin  with  the  name  of  Allah.  
2. Intention  to  purify  yourself.  
3. To  wash  the  hands  up  to  the  wrist.  
4. To  wash  all  impurities  on  the  body.  
5. To  wash  the  private  part  even  if  there  is  no  impurity.  
6. Perform  full  wudu  (ablution).  
7. To  wash  and  pass  water  thrice  over  the  whole  body  .  
8. Start   pouring   water   from   the   head   then   to   right   shoulder   and   then   to   the   left  
shoulder.  

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 9. To  rub  the  whole  body  with  the  hands.  
10.To  wash  the  different  parts  of  the  body  in  such  a  way  that  the  latter  is  washed  before  
the  foremost  dries.  
 
 
MUSTAHABS  OF  GHUSL  
 
All   the   things   are   mustahabs   (recommended   in   wudu   are   also   Mustahab   for   ghusl   except  
facing  Qiblah.    To  recite  dua  at  the  end  and  it  not  Mustahab  to  drink  the  remaining  water  
while  standing  after  ghusl.  
 
MAKROOHAAT  (DISLIKED  ACTS)  OF  GHUSL  
 
All  these  things  which  are  makrooh  (disliked)  in  wudu  are  also  makrooh  in  ghusl.  They  are:  
1. To  face  Qiblah  while  naked.  
2. To  take  bath  without  a  need  in  such  a  place  from  where  non-­‐Muslims  can  see.  
 
THINGS  WHICH  DOES  NOT  MAKE  GHUSL  OBLIGATORY  (FARZ)  
 
1. When  a  clean  fluid  is  released  from  private  part  at  the  time  of  excitement  and  fore  
play  but  before  emission  of  semen.    
2. Discharge  of  fluid  before  urination.  
3. To  have  wet  dream  without  discharge  of  seminal  fluid.  
4. If  there  is  no  bleeding  after  child  birth.  
5. Seminal  discharge  without  lust  and  excitement  on  account  of  a  fall,  shock  or  injury.  
6. Having  an  enema  (enema  is  a  large  liquid  used  to  empty  the  bowls  for  an  operation  
etc  through  the  private  parts).  
7. Insertion  of  finger  or  any  such  thing  into  the  private  parts.  
8. To  copulate  with  an  animal  or  corpse  where  no  ejaculation  takes  place.  
 
 
DRY  ABLUTION  (TAYAMUM)  
 
Allah  says  in  the  Quran,  “If  you  are  all  ill  on  a  journey  or  any  one  of  you  has  answered  the  
call  of  nature  or  had  intercourse  and  you  do  not  find  water,  you  must  do  dry  ablution  with  
clean  earth  by  wiping  your  aces  and  hands,  surely  Allah  is  purifying  and  pardoning.”  (4:43)  
Tayamum   is   a   blessing   of   Allah   and   manifestation   of   Islaams   practicality   and   flexibility.    
When  a  person  is  ill  or  does  not  find  water  then  to  take  the  ritual  bath  (ghusl)  or  ablution  
may  not  be  possible  thus  tayamum  is  an  alternative  because  one  is  not  allowed  to  delay  or  
miss  prayers  or  touch  Quran  in  state  of  minor  or  major  ritual  impurity.  

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Tayamum  can  be  done  on  anything  which  is  clean  provided  it  is  from  the  earth,  like  sand,  
stone,  dust  and  plaster.  
 
METHOD  TO  MAKE  TAYAMUM  (DRY  ABLUTION)  
 
1. Make  intention  that  I  am  making  tayamum  for  the  purpose  of  obtaining  purity.  
2. Strike   both   hands   on   the   stone,   sand   whatever   is   available   from   the   same   kind   of  
earth.     Sake   off   the   excess   and   wipe   both   hands   over   the   face   as   you   are   washing   the  
face  making  sure  that  no  part  of  the  face  is  left  out.  
3. Now  strike  both  hands  again  on  the  earth  after  shaking  away  the  excess  dust.    Wipe  
both  arms  including  the  elbows  in  the  following  manner:  
a) After  placing  four  fingers  of  the  left  hand  under  the  finger  tips  of  the  right  hand  
rub  towards  the  elbow  of  the  right  hand.  
b) In   similar   manner   beginning   from   the   elbow   rub   over   the   inner   parts   of   the  
right   hand   up   to   the   fingers,   ending   up   by   passing   the   inner   part   of   the   left  
thumb  over  the  outer  portion  of  the  right  thumb.    
After  completing  the  right  hand  do  exactly  the  same  with  the  left  hand.  
c) This  is  followed  by  making  khilal  (combing)  of  the  fingers.    If  one  is  wearing  a  
ring  it        should  be  either  removed  or  rotated.  
 
OBLIGATORY  ACTS  OF  TAYAMUM  
 
1. To  wipe  the  full  face.  
2. To  wipe  over  both  hands  including  the  elbows.  
 
PROPHETIC  ACTS  (SUNNAHS)  IN  TAYAMUM  
 
1. To  begin  with  Bismillah  (in  the  name  of  Allah).  
2. To  wipe  the  face  before  wiping  arms.  
3. To  do  these  actions  without  long  intervals  in  between.  
4. To  move  the  two  hands  forwards  and  backwards  after  placing  them  on  sand.  
5. To  shake  the  excess  dust  off  hands.  
6. To  keep  the  fingers  a  part  when  placing  hands  on  the  sand.  
7. To  wipe  the  right  hand  first  and  then  the  left  hand.  
8. To  comb  the  beard  with  fingers  after  wiping  the  face.  
 
CONDITIONS  FOR  VALIDITY  OF  TAYAMUM  
 
1. Intention  for  obtaining  purity  for  performance  of  salah,  reciting  Quran  and  whichever  
act  of  worship  one  intends  to  practice.  
2. To  be  one  mile  away  from  water  even  in  the  city.  

73
 3. To  be  sick  or  due  to  cold  one  fears  the  use  of  water  will  be  harmful.  
4. Due  to  fear  of  an  enemy  in  battle  etc.  
5. Due  to  thirst  meaning  that  if  you  use  the  water  for  wudu  then  no  water  will  be  left  to  
drink.  
6. Non  availability  of  any  instrument  to  draw  water  e.g.  rope,  bucket,  no  tap.  
7. On   fearing   if   one   performs   wudu   the   funeral   prayer   will   be   missed   or   one   fears  
missing  the  Eid  salah  altogether.  
8. Tayamum  should  be  made  on  such  a  substance  that  is  of  earth  e.g.  sand,  stone,  soil,  
sea  sand  and  that  which  does  not  burn,  melt  or  form  into  ash.  
9. Tayamum  cannot  be  made  on  wood,  silver  metal  or  gold.  
10.One   should   wipe   the   whole   area   of   face   and   hands   up   to   and   including   elbows,   so  
that  not  even  small  part  is  left  untouched.  
11.One  should  strike  the  palms  of  the  hand  thrice  on  the  sand.  
12.Tayamum   replaces   wudu   when   one   is   free   from   major   impurities   such   as   janabat,  
menstrual  and  postnatal  bleeding.  
13.It  is  necessary  to  wait  for  promised  water  even  if  salah  is  missed.  
14.It  is  necessary  to  search  for  water  within  a  radius  of  four  hundred  steps.  
 
SOME  USEFUL  ISSUES  REGARDING  TAYAMUM  
 
1. If  half  or  more  of  the  body  is  wounded  then  one  can  make  tayamum.  
2. If   more   than   half   the   body   is   well   then   wash   the   part   which   is   well   and   perform  
masah  (rub  a  wet  hand)  over  the  wounded  part.  
3. Whatever  breaks  wudu  will  also  tayamum.  
 
 

74
 In the Name of Allah The Most Merciful The Most Compassionate

The Sunnat Actions of Prophet Muhammad (sallallahu-alayhe-wasallam)

(The Prophetic Manners, Behaviour and Character)

acting upon
Number

Tick if
Type of
Sunan Acts to be performed Notes/Comments
Sunnah

As soon as one wakes rub both the palms on the face and eyes so
Awakening
Sunnats

1 that the sleep disappears [ST]

upon

To make miswaak on awakening [AD]

2

3 To wash hands and gargle mouth before and after eating [Ag]
To make intention that, ‘I am eating to gain strength for Allah’s
4
Ibadat (worship) [Ag]
Let one third of the stomach be for food, one third for water
5
and let on third be left empty [IM]
6 Eat only when you are hungry [IM]
7 Stop eating when you can still eat i.e. never eat to your fill
8 To eat with the right hand [IM]
9 Use the right hand when taking or giving someone food [IM]
To sit on the floor and eat in one of the following three ways:
• To squat with the buttocks away from the ground
10
• To sit on one leg having the other knee raised
• To sit on both the legs as in the tashahhud position [UQ]
Sunnats of Eating

11 Never lean against anything whilst eating [D]

12 To remove shoes before eating [D]
When eating together the most pious or eldest should be made
13
to begin [M]
If one can easily eat with three fingers then it should be done
14
and not to unnecessarily use the fourth [Ag]
If two or more people are eating together then each person
15 should eat that food which is closest to him. It is incorrect to
eat that which is in the middle or in front of others [T]
If a variety of dishes are served then it is permissible to
16 partake of any that he/she wishes and leave that which he/she
does not feel like eating without passing any remarks [T]
17 Steaming food should not be eaten until it cools down
18 Do not blow on any foodstuff [A]
19 To have vinegar and honey in the house is sunnat [T]
While eating, if any crumbs or pieces of food fall then these
20
should be picked up and eaten and not left for the Shaitaan [IM]
Whilst eating, if a visitor comes along he/she should also be
21
requested to join in the meals [M]

75
 In the Name of Allah The Most Merciful The Most Compassionate

When eating together, we should try to eat until the end (the
22 last eater) so that we can accompany the slow eaters, but if it is
not possible we should excuse ourselves [IM]
If several people are eating dates or grapes etc together, then
23 none should take in twos without the permission of his/her
companions [B]
24 If a servant has cooked our food, the he/she should be
requested to eat with us or separately [IM]
The habit of gargling the mouth together with washing of the
Sunnats of Eating

25
hands after meals is a source of great blessings [IM]
After eating one should lick their fingers and plate as it is
26 possible that Allah The Sustainer may have kept blessings and
Barakat on that particle left behind on that plate or finger [TB]
The middle finger should be licked first followed by the index
and lastly the thumb (when using only 3 fingers). If more than
27 three are used, then after licking the above three, the little and
then ring finger should be licked [TB]
The dastarkhan (table cloth) should be lifted in front of the
28 diners; that is the diners should clear up the dastarkhan and fold
and lift it up before they themselves stand up [IM]
The dastarkhan should be spread on the floor as our Prophet
29
(sallallahu-alayhe-wasallam) never ate on a table [ST]

Water and all other halaal liquids should be drank with the right
30
hand as Shaitaan uses the left hand for eating and drinking [KN]
31 To drink in three separate sips [T]
32 To recite ‘Bismillah’ before and Alhamdulilah after drinking [B]
Sunnats of Drinking

33 Not to blow into any hot drink for cooling [AD]

To sit and drink. It is disallowed to drink water whilst standing
34
[ZM]
However, to stand and drink zamzam water and water left over
35
after making wuzu is allowed [T]
36 The person who serves others should him/her self eat last [T]
Not to drink from a big container e.g. water jug, bottle etc but
37
rather from a tumbler or cup [AD]
38 One should not drink from the chipped end of a cup [AD]
39 It is disallowed to use gold and silver utensils [B]
Drinking water after meals is not the Sunnah, especially if the
40
water is very hot or very cold as both are harmful [ZM]

To recite ‘Bismillah’ while closing the doors and matching the

41
Sunnats of the

locks [B]
Containers with foodstuff (even water) should be covered with
Night

42 the recitation of ‘Bismillah’. A stick could also be used to cover

but ‘Bismillah’ should be read [B]
43 To put out any burning fire [B]
To switch off (or put out) anything which may catch alight (if
44
left on) [B]

76
 In the Name of Allah The Most Merciful The Most Compassionate

To discuss with members of the household matters relating to

45 Islam, e.g. by telling stories or simply to talk about matters that
please them (but within the limits of the Shariat) [ST]
When children reach the age of nine or ten years, the bedding of
46
the females should be separated from that of the males [MK]
To have available ‘Surma Dani’ (a container with surma) and to
47 apply the same thrice in the right eye and thrice in the left – for
oneself and the children [MK]
48 To lay or spread the bed one’s self [M]
49 The dust the bed before sleeping [MK]
To make miswaak (even though one has already done so for Isha
50
salaat) [T]
Before sleeping to recite Surah Ikhlas, Falaq and Naas in this
order and the full ‘Bismillah’ before each. Then to blow on the
51
palms, which should the be rubbed three times on ones entire
body – beginning with the head and ending at the toes [T]
52 To use pillows to rest ones head on [NT]
53 Note: sleeping in any of the following ways with the intention of
following the sunnat shall merit reward:
Sunnats of the Night

• To sleep on bedding or to sleep on a mat or carpet made of

cloth [NT]
• To sleep on the floor [NT]
• To sleep on a bed [NT]
54 It is disallowed to lie downwards on the stomach [T]
It is disallowed to lie flat on the back with one leg on the other,
55
unless there is no fear of exposing the private parts [M]
56 The sleep on the right side, facing towards the Qibla [B]
To sleep with the right hand under the head and with the knees
57
bent [B]
To recite any surah from the Qu’ran that one remembers,
58 especially sura Mulk (no.67) and sura Alif-Laam-Meem-Sajdah
(no.32) [Ag]
Reciting of Surah Waaqiah (no. 56) before sleeping (this
59
safeguards one from hunger and poverty) [Ag]
To sleep in a state of purity i.e. with wuzu and/or ghusl (if
60
necessary) [MK]
If someone has experienced a pleasant dream and wishes to
relate it to somebody, then he/she should relate it to a learned
61
and compassionate person so that it is interpreted correctly [B &
M]
After experiencing a nightmare, one should recite Ta’awwuz
(awwu-zu-billah) once and spit or blow on the left side thrice.
62
One should also change the side of sleep and should not mention
such dreams to anyone [B & M]
63 To have water and miswaak ready in advance for wuzu [M]
64 To sleep with the intention of getting up for Tahajjud [N]
To perform Tahajjud prayer before subho saadiq (early dawn)
65
[MK]

77
 In the Name of Allah The Most Merciful The Most Compassionate

To perform at least two rakaats or a maximum of 8 rakaats of

Tahajjud prayer. This is sunnat, however, there is no limit for
66
nafl prayers. One may also do other Ibadat (worship) or sleep
provided the Fajr prayer is not missed [IS]

Nabi (Sallalahu-alayhe-wasallam) liked wearing kurta (long shirt)

67 the most. His sleeves reached up to his wrists and the collar or
neckline of his Kurta was towards his chest [ST]
Our Nabi’s (Sallalahu-alayhe-wasallam) kurta used to be above
68
his ankles, reaching up to the mid-calf [H]
Men should wear their pants (lower garments) above their ankles
69
[T]
Our Nabi’s (Sallalahu-alayhe-wasallam) clothes consisted of
sheet, lungi (loin-cloth), kurta (long shirt) and amamah (turban).
He also had a cloth (towel) with which he would dry his face
after wuzu. He like striped sheets. He used to wear a topi
70
(fez/hat) below the amamah and sometimes he used to wear only
a topi. Sometimes the amamah had a tail, whilst other times it
didn’t. The tail of the amamah used to fall between the shoulders
of his back [T]
Sunnats of Dressing

Nabi (Sallalahu-alayhe-wasallam) wore a black amamah on the Day

71
of the Conquest of Makkah [MK]
It is disallowed for men to wear silk and gold but it is allowed for
72
the ladies [T]
Nabi (Sallalahu-alayhe-wasallam) preferred white clothing but he
73
also used a black blanket as well. [ST]
When wearing shoes or clothing, to begin with the right and then
74
the left [T]
When removing shoes or clothing, to begin with the left and then
75
the right [T]
76 It is disallowed to walk with one shoe only [B]
Nabi (Sallalahu-alayhe-wasallam) would not throw away clothing
77
until worn patched [T]
Nabi (Sallalahu-alayhe-wasallam) wore strapped sandals and
78
leather socks [MK]
Whenever he lifted his shows, he did so with the fingers of his
79
left hand [ST]
Nabi (Sallalahu-alayhe-wasallam) cursed the man who puts on
80
woman’s clothing and the woman who puts on man’s clothing [AD]
When wearing new clothes Nabi (Sallalahu-alayhe-wasallam) used
to praise Allah with any suitable praise, then would perform 2
81
rakaats of nafl (optional) prayer and give the old clothes away to
the needy person [IA]

Regarding which occupation is best to engage in, Nabi (Sallalahu-

82 alayhe-wasallam) said, ‘trade and work, which is done with ones
own hands’ [TB]

78
 In the Name of Allah The Most Merciful The Most Compassionate

One must always be honest in all one’s business dealings (he/she

83 who is will be in the shade of the Throne of Allah on the Day of
Judgement) [AI]
84 One must not break one’s promise [T]
85 One must not condemn the goods that one seeks to purchase [T]
One must not unduly praise or exaggerate one’s goods when
86
selling (them) [T]
One must not avoid payment of one’s debt (or even prolong its
87
payment) [T]
88 One must not pressurise the person who owes one money [T]
One must assist others who seek to enter into business and
89
trade [T]
Be gentle at the time of buying, selling and requesting payment
90
(Allah’s Mercy descends on such a one) [T]
In a Hadith Qudsi Allah says, ‘I am a one third partner of a two
91 man partnership until one of them acts dishonestly to his partner
and, in such an event, I then leave them’ [Ag]
Hazrat Umar (radi-allahu-anhu) declared, ‘only one who has
92 knowledge of the Islamic business laws of trade shall trade in
our business area’ [Ag]
Nabi (Sallalahu-alayhe-wasallam) has said, ‘he who cheats (when
93 buying or selling) is not of us and one who swindles, embezzles or
indulges in any fraudulent conduct shall be in the fire’ [Ag]
Nabi (Sallalahu-alayhe-wasallam) said, ‘whoever sells a defective
article without disclosing its defects to the purchaser, shall earn
94
the permanent Anger of Almighty Allah and the angels
continuously curse such a person’ [Ag]

79
68
 In the Name of Allah The Most Merciful The Most Compassionate

The Masnoon Du’as of Prophet Muhammad (sallallahu-alayhe-wasallam)

(The Prophetic Words of Supplication)

in Own Language
Tick if Learnt

Tick if Learnt
Masnoon Du’aas to be Learnt and Practiced

in Arabic
Number

Type of [Supplication (du’aa) books are for sale from the Notes /
Zawiyah. Alternatively, you may also buy the books from
Activity Comments
any Islamic shop, if you cannot find any of the
supplications for the activities below]

This section consists of Prophetic supplications for activities that one is likely perform
EVERYDAY.
1 Kalima Tayyibah (La ill...) [DITLM-pg 1]
Basics

2 Ta’awwuz (Awwzu-billa…) [DITLM-pg 1]

3 Tasmiyah (Bismillah…) [DITLM-pg 1]
When starting ablution (wudhu) [HM]
4
Wudhu

[IM-2/1178 & SIM-2/275]

5 Supplication while making wudhu [DITLM-pg 5]
6 Upon completing the ablution (wudhu) [HM] [T-2/505]
Supplication when going to the mosque [HM]
7
[M-1/530 & B-11/116]
8 Upon entering mosque [HM] [AD-1/126 & M-1/528]
9 Upon leaving mosque [HM] [AD-1/126 & M-1/528]
Mosque

10 Azaan [HM] [B 1/152 & M-1/288]

11 Azaan-e-Fajr [DITLM-pg 7]
12 Iqaamah [DITLM-pg 8]
13 Replying to Azaan [HM] [B 1/152 & M-1/288]
14 Supplication after Azaan [HM] [B-1/152]
15 Takbeer [DITLM-pg 12]
[1] Supplication at the start of prayer (after
16
takbeer) [HM] [B-1/181 & M-1/419]
[2] Supplication at the start of prayer (after
17
takbeer) [HM] [T-1/77]
Salaah

[3] Supplication at the start of prayer (after

18
takbeer) [HM] [M-1/534]
[4] Supplication at the start of prayer (after
19
takbeer) [HM] [M-1/534]
[5] Supplication at the start of prayer (after
20
takbeer) [HM] [AD-1/203 & IM-1/265]
[6] Supplication at the start of prayer (after
21
takbeer) [HM] [B-3/3, 11/117. 13/371, 423, 465]
22 [1] While bowing in ruku [HM] [AD, T, IM, & N]

80
 In the Name of Allah The Most Merciful The Most Compassionate

23 [2] While bowing in ruku [HM] [B-1/199 & M-1/350]

24 [3] While bowing in ruku [HM] [M-1/353]
25 [4] While bowing in ruku [HM] [M-1/534]
26 [5] While bowing in ruku [HM] [AD 1/230]
[1] Upon rising from the bowing position (ruku) [HM]
27
[B-2/282]
[2] Upon rising from the bowing position (ruku) [HM]
28
[B-2/282]
[3] Upon rising from the bowing position (ruku) [HM]
29
[M-1/346]
[1] Supplication whilst prostrating (sujood) [HM]
30
[T-1/83]
[2] Supplication whilst prostrating (sujood) [HM]
31
[B-1/199 & M-1/350]
[3] Supplication whilst prostrating (sujood) [HM]
32
[M-1/353]
[4] Supplication whilst prostrating (sujood) [HM]
33
[M-1/534]
[5] Supplication whilst prostrating (sujood) [HM]
34
[AD-1/230]
[6] Supplication whilst prostrating (sujood) [HM]
35
[M-1/350]
36 [7] Supplication whilst prostrating (sujood) [HM]
[M-1/352]
[1] Supplication between the two prostrations (jalsa)
37
Salaah

[HM] [AD-1/231 & SIM-1/148]

[2] Supplication between the two prostrations (jalsa)
38
[HM] [T-1/90 & SIM-1/148]
[1] Prayers upon the Prophet (sallallahu-alayhe-wasallam)
39
after Tashahhud [HM] [B-6/408]
[2] Prayers upon the Prophet (sallallahu-alayhe-wasallam)
40
after Tashahhud [HM] [B-6/407 & M-1/306]
[1] Supplication said after the last Tashahhud and
41
before salaam [HM] [B-2/102 & M-1/412]
[2] Supplication said after the last Tashahhud and
42
before salaam [HM] [B-1/202 & M-1/412]
[3] Supplication said after the last Tashahhud and
43
before salaam [HM] [B-8/168 & M-4/2078]
[4] Supplication said after the last Tashahhud and
44
before salaam [HM] [M-1/534]
[5] Supplication said after the last Tashahhud and
45
before salaam [HM] [AD-2/86 & N-3/53]
[6] Supplication said after the last Tashahhud and
46
before salaam [HM] [B-6/35]
[7] Supplication said after the last Tashahhud and
47
before salaam [HM] [SIM-2/328]
[8] Supplication said after the last Tashahhud and
48
before salaam [HM] [N-3/54,55 & A-4/364]

81
 In the Name of Allah The Most Merciful The Most Compassionate

[9] Supplication said after the last Tashahhud and

49
before salaam [HM] [A-4/328]
[10] Supplication said after the last Tashahhud and
50
before salaam [HM] [SIM-2/329]
[11] Supplication said after the last Tashahhud and
51
before salaam [HM] [AD, T & SIM-2/329]
52 Tashahhud [HM] [B-11/13 & M-1/301]
53 [1] Remembrance after salaam [HM] [M-1/414]
Salaah

54 [2] Remembrance after salaam [HM] [B-1/255]

55 [3] Remembrance after salaam [HM] [M-1/415]
56 [4] Remembrance after salaam [HM] [M-1/418]
57 [5] Remembrance after salaam [HM] [A-2/86]
58 [6] Remembrance after salaam [HM] [SIJ-5/339]
59 [7] Remembrance after salaam [HM] [T-5/515]
60 [8] Remembrance after salaam [HM] [SIM-1/152]
61 Qunoot Al-witr [HM] [AB-2/211]
Remembrance immediately after salaam of the witr
62
prayer [HM] [N-3/244]
63 Supplication before eating [HM] [AD-3/347]
Supplication for one who forgets to recite ‘bismillah’
64 before eating but remembers whilst eating [HM]
Eating & Drinking

[AD-3/347]
65 Upon completing the meal [HM] [AD, T & IM]
Supplication for forgiveness of all minor sins after
66
reciting the supplication for ‘after eating’
67 Supplication after drinking water [DITLM-pg 24]
Supplication after drinking anything other than water
68
or milk
69 When folding the dastarkhan (table cloth) to put away
70 Before entering the toilet [HM] [AD & T]
71 Toilet After leaving the toilet [HM] [AD-4/41]
72 Upon entering the home [HM] [AD-4/325]
73 Home When leaving the home [HM] [AD-4/325 & T-5/490]
Supplication when waking up [HM]
74
[B-11/113 & M-4/2083]
[1] Remembrance before sleeping (when one lies down)
Sleep

75
[HM] [B-11/126 & M-4/2084]
76 [2] Remembrance before sleeping [HM] [B-11/113]
Certain ‘astaghfaar’ before going to bed (when one
77
lies down)
78 Supplication when looking into a mirror [DITLM-pg 24]
Getting
ready

79 Before undressing [HM] [AD & T & IM]

Supplication when wearing a garment (clothes) [HM]
80
[B-3/39]

82
 In the Name of Allah The Most Merciful The Most Compassionate

81 When meeting a Muslim [DITLM-pg 26]

82 Reply to the greeting [DITLM-pg 26]
Gatherings &

Remembrance said at a sitting or gathering etc [HM]

Meetings
83
[ST-3/153 & SIM-2/321]
Supplication for the expiation (forgiveness) of sins
84 said at the conclusion of a sitting or gathering etc
[HM] [ST-3/153]

85 Supplication for concluding all sittings [HM] [A-6/77]

Going Up Remembrance while ascending and descending [HM]
86 [B-6/135]
& Down
87 At the rising of the sun [POTP-pg 24]
Time
88 At the time of sunset [DITLM-pg 46]
This section consists of Prophetic supplications for activities that one is likely perform
FROM TIME TO TIME.
89 After drinking milk [HM] [T-5/506]
90 (Du’aa) supplication for eating elsewhere [DITLM-pg 21]
Food / Drink

Supplication of the guest for the host [HM]

91
[M-3/1615]
92 (Du’aa) supplication for fasting [DITLM-pg 22]
93 Upon breaking fast [HM] [IM-1/557]
Supplication said when breaking fast in someone’s
94
home [HM] [AD-2/367]
95 Supplication said upon sneezing [HM] [B-7/125]
Sneezing

What the companion should say to the one who

96
sneezed [HM] [B-7/125]
97 The sneezers’ reply [HM] [B-7/125]
What to say upon receiving displeasing news [HM]
98
[AH-1/499]
99 When a loss occurs [DITLM-pg 24]
100 Supplication for anxiety and sorrow [HM] [A-1/391]
101 Supplication for one in distress [HM] [B-7/154]
102 Settling a debt [HM] [T-5/560]
Supplication for one whose affairs have become
Unhappiness

103
difficult [HM] [IH-327]
Supplication for one afflicted by a calamity [HM]
104
[M-2/632]
105 When angry [HM] [B-6/141] & M-2/1028]
106 What to say when startled [HM] [B-6/181]
What to say and do when feeling some pain in the
107
body [HM] [M-4/1728]
Supplication said upon seeing someone in trial or
108
tribulation [HM] [T-5/493 & 494]
Supplication for expelling the devil and his whisperings
109
[HM] [AD-1/206, M-1/291 & M-1/539]

83
 In the Name of Allah The Most Merciful The Most Compassionate

110 Visiting the graves [HM] [M-2/671]

What to say upon receiving pleasing news [HM]

111
[AH-1/499]
Supplication said to one who does you a favour [HM]
112
Happiness

[ST-2/200]
What to say at times of amazement and delight [HM]
113
[B-1/210 & m-4/1857]
114 When seeing another Muslim cheerful [DITLM-pg 27]
Supplication said when wearing a new garment
115
(clothes) [HM] [AD, T]
116 Supplication on bidding someone farewell [DITLM-pg 47]
Supplication on mounting an animal or any means of
117
transport [HM] [AD-3/34, T-5/501]
• Supplication for travel [HM] [M-2/998]
118
Journey / travelling

• After beginning a journey [DITLM-pg 47]

(Du’aa) supplication at the time of a journey
119
[DITLM-pg 47]
• Supplication for return from travel [HM] [M-2/998]
120
• On returning from a journey [DITLM-pg 48]
Supplication upon entering a town or village [HM]
121
[AH-2/100]
122 When entering the market [HM] [T-5/491]
Supplication of the traveller for the resident [HM]
123
[A-2/403]
Supplication of the resident for the traveller [HM]
124
[A-2/7]
Prayer said during a wind storm [HM]
125
[AD-4/326 & IM-2/1228]
126 Supplication upon hearing thunder [HM] [AM-2/992]
Weather

127 Supplication said when it rains [HM] [B-2/518]

128 After rainfall [HM] [B-1/205]
129 Upon sighting the crescent moon [HM] [T-5/504]
(Du’aa) supplication on seeing the new moon
130
[DITLM-pg 20]
Supplication for seeking guidance in forming a decision
131 or choosing the proper course etc (Al-Istikhaarah)
Salaah

[HM] [B-7/162]
Supplication for the deceased at the funeral prayer
132
[HM] [IM-1/480 & A-2/368]

133 When intending to do something [DITLM-pg 28]

Others

(Du’aa) supplication for increasing knowledge

134
[DITLM-pg 55]
Du’aa when prostrating due to recitation of the Holy
135
Qur’an [HM] [T-2/474]

84
 In the Name of Allah The Most Merciful The Most Compassionate

KEY OF REFERENCE

ABU DAW OOD [AD] AHMAD [A] AL BAYHAQEE [AB]

AL - HAAKIM [AH] AL - ISBIHANI [AI] AL MUW ATTA [AM]
ATTARGHEEB [A g ] BUKHARI [B] DARIMI [D]
HAKIM [H] IBN ASAKIR [IB] IBN HABBAAN [IH]
IBN MAJAH [IM] IBN SUNNI [IS] KHASAIL - E - [KN]
NABAW I
MISHKAAT [MK] MUSLIM [M] NASHRUT TIB [NT]
NISAAI [N] SAHEEH IBN [SIJ SAHEEH IBN [SIM
JAAMI ] MAJAH ]
SHAMAIL [ST] TABRANI [TB] TIRMIZI [T]
TIRMIZI
UMDATUL QARI [UQ] ZADUL - MA’AD [ZM]

Notes
• All the supplications with a reference from a hadith book (with a volume and
number in square brackets []) can be found in the Hisnul Muslim [HS] book -
‘Fortification of the Muslim through remembrance and supplication from the
Qur’aan and the Sunnah’ complied and referenced by Sa’eed Ibn ‘Ali Ibn Wahf
Al-Qahtaani. The majority of the supplications listed above are from that book.
• The supplications without a hadith book reference (i.e. without a volume and
number in square brackets []) have been referenced to the books which they
have been taken from with the page numbers. They are;
• Du’as In The Life of a Muslim – [DITLM]
• PRAYERS OF THE PROPHET (PEACE BE UPON HIM) – [POTP]

85
74
 The  Conduct  of  the  Seeker  of  Self  Purification  (Tazkiyah)  with  his  
Spiritual  Master/Teacher  and  his  Brothers  
There  are  two  categories  of  conduct  of  the  seeker  of  self-­‐purification  with  his  spiritual  
master/teacher:  Internal  conduct  and  External  conduct.  
 
INTERNAL  CONDUCT  OF  THE  SEEKER  OF  SELF  PURIFICATION  
 
1. The   seeker   of   self-­‐purification   must   submit   to   the   will   of   the   spiritual  
master/teacher   and   obey   him   in   all   his   orders   and   advice,   because   the   spiritual  
master/teacher   has   more   experience   and   more   knowledge   in   haqiqat,   in   tariqat  
and  in  shariah.  As  the  sick  person  gives  himself  to  his  doctor  to  be  cured,  so  too  
does  the  seeker  of  self  purification,  sick  in  his  conduct  and  behaviour,  submit  to  
the  spiritual  master/teacher’s  experience  in  order  to  be  healed.  
 
2. The   seeker   of   self-­‐purification   must   not   object   to   the   way   the   spiritual  
master/teacher   instructs   and   controls   the   seeker   of   self-­‐purification.   Each  
spiritual   master/teacher   has   his   own   way,   which   he   has   been   permitted   by   his  
own  spiritual  master/teacher  to  use.  Imam  Ibn  Hajar  al-­‐Haythami  said,  “Whoever  
opens  the  door  of  criticism  against  spiritual  master/teachers  and  their  behaviour  
with  their  seeker  of  self  purification  and  their  actions  will  be  punished  and  will   be  
isolated   from   receiving   spiritual   knowledge.   Whoever   says   to   his   spiritual  
master/teacher,  “why?”  will  never  succeed.”  [al-­‐fatawa  al-­‐Hadithiyya,  p.55]  
 
3. The  seeker  of  self-­‐purification  must  know  that  the  spiritual  master/teacher  might  
make   mistakes,   but   that   these   will   not   prevent   him   from   lifting   the   seeker   of   self-­‐
purification  up  to  Divine  Presence.  So  the  seeker  of  self-­‐purification  must  excuse  
the   spiritual   master/teacher,   as   the   spiritual   master/teacher   is   not   the   Prophet  
(Sollallahu  alaihi  wasallam).  Only  the  Prophet  (Sollallahu  alaihi  wasallam)  was  free  
of  error.  Although  it  is  rare,  just  as  the  doctor  might  make  a  mistake  in  treating  a  
patient,  so  too  might  the  spiritual  master/teacher  make  a  mistake  in  treating  his  
seeker  of  self-­‐purifications  spiritual  illness,  and  that  must  be  excused.  
 
4. The   seeker   of   self-­‐purification   must   respect   and   honour   the   spiritual  
master/teacher   in   his   presence   and   his   absence,   if   only   the   spiritual  
master/teacher   can   see   with   the   eye   of   the   heart.   It   is   said   that   whoever   is   not  
happy   with   the   orders   of   the   spiritual   master/teacher,   and   does   not   keep   good  
conduct   and   adaab   with   him,   will   never   keep   good   conduct   with   the   Quran   and  
with   the   Sunnah   of   the   Prophet   (Sollallahu   alaihi   wasallam).   Sheikh   Abdul   Qadir  
al-­‐Jilani   (rhu)   said,   “Whoever   criticised   a   saint,   Allah   will   cause   his   heart   to  
wither.”  
 
 

86
 5. The   seeker   of   self-­‐purification   must   be   sincere   and   loyal   to   the   company   of   his  
spiritual  master/teacher.  
 
6. He   must   love   his   spiritual   master/teacher   with   an   extraordinary   love.   He   must  
know   that   his   spiritual   master/teacher   is   going   to   take   him   to   the   Presence   of  
Allah  Almighty  and  Exalted,  and  to  the  Presence  of  the  Prophet  (Sollallahu  alaihi  
wasallam).  
 
7. He  must  not  look  to  any  other  than  his  spiritual  master/teacher,  though  he  must  
keep  respect  for  all  other  spiritual  master/teachers.  
 
 
EXTERNAL  CONDUCT  OF  THE  SEEKER  OF  SELF  PURIFICATION  
 
1. He   must   agree   with   the   opinion   of   his   spiritual   master/teacher   completely,   as   the  
patient  agrees  with  the  physician.    UNLESS  IT  IS  AGAINST  SHARIAH.  
 
2. He   must   behave   well   in   the   association   of   the   spiritual   master/teacher,   by  
avoiding   yawning,   laughing,   raising   the   voice,   talking   without   authorization,  
extending  the  feet,  and  always  sitting  in  a  respectful  manner.  
 
3. He  must  serve  his  spiritual  master/teacher  and  make  himself  as  useful  as  possible.  
   
4. He  must  not  mention  from  the  speeches  of  his  spiritual  master/teacher  what  the  
listeners   cannot   understand.   This   might   harm   the   spiritual   master/teacher   in   a  
way  that  the  seeker  of  self-­‐purification  is  unaware  of.  Syidina  Ali  said,  in  a  hadith  
narrated  in  Bukhari,  “Speak  to  people  at  a  level  they  can  understand,  because  you  
don’t  want  them  to  deny  Allah  (Subahanahu  wa  ta’ala)  and  His  Prophet  (Sollallahu  
alaihi  wasallam).”  
   
5. He  must  attend  the  association  of  the  spiritual  master/teacher.  Even  if  living  far  
away,  he  must  make  an  effort  to  come  as  often  as  possible.  
   
6. He  must  follow  the  command  of  the  brother  or  the  person  in  charge  the  spiritual  
master  has  authorised,  to  do  so  provided  it’s  not  against  Shariah.  
   
7. He  must  not  ask/tell  more  than  three  question/dreams  or  vision  in  one  sitting.    
   
8. After  relating  the  dream  or  vision,  if  the  spiritual  master/teacher  does  not  give  a  
reply  to  it,  then  he  should  disregard  it.    
 
 
Ibn   Hajar   al-­‐Haythami   said,   “Many   people,   when   they   see   their   guide   is   firm   on   the  
matter  of  obligations  and  the  Sunnah  of  the   Prophet  (Sollallahu  alaihi  wasallam),  accuse  
him   of   being   strict.   They   say   that   he   is   praying   too   much   or   keeping   the   Sunnah   too  

87
firmly.  These  people  don’t  realise  that  they  are  falling  to  their  own  destruction.  Beware  
of  believing  your  ego’s  complaints  about  the  firmness  of  the  sheikh’s  adherence  to  the  
shari’ah.”  [al-­‐Fatawa  al-­‐Hadithiyya,  p.55]  
 
Abu  Hafsah  an-­‐Nisaburi  is  quoted  in  Sheikh  as-­‐Sulmi’s  book  Tabaqat  as-­‐sufiyya,  p.119,  as  
saying:  “Sufism  is  composed  of  adaab  [good  conduct].  For  every  state  and  station  there  
is   an   appropriate   adaab.   For   every   time   there   is   a   proper   conduct.   Whoever   keeps   the  
adaab  will  reach  the  Station  of  Manhood.  And  whoever  discards  adaab  is  very  far  from  
acceptance  into  Allah’s  Divine  Presence.”      
 
THE  CONDUCT  OF  THE  SEEKER  OF  SELF-­‐PURIFICATION  WITH  HIS  BROTHERS  
 
1. He   must   keep   respect   for   them   in   their   presence   and   in   their   absence,   not  
backbiting  anyone.  
2. He   should   advise   them   when   they   need   it   with   the   intention   of   strengthening  
them.  His  advice  to  them  must  be  in  private  and  it  must  be  with  leniency  and  free  
of   arrogance.   The   one   advised   must   accept   the   advice,   must   be   thankful,   and  
must  practice  the  advice.  
3. He   must   think   only   good   about   his   brothers   and   not   search   out   their   bad  
manners.  
4. He  must  accept  their  apology  if  they  apologize.  
5. He  must  not  feel  jealous  of  any  spiritual  vision,  status  etc  of  his  brothers,  because  
no  one  can  receive  the  share  of  others.  
6. He  must  make  peace  between  them.  
7. He  must  support  them  when  they  are  attacked.  
8. He  must  not  ask  to  lead  them,  but  to  be  brothers  with  them.  
9. He   must   show   humbleness   with   them   as   much   as   possible.   The   Prophet  
(Sollallahu   alaihi   wasallam)   said,   “The   master   of   a   people   is   the   one   who   serves  
them.”  
10.The   seeker   of   self-­‐purification   is   tested   of   his   spiritual   advancement   by   his  
conduct   with   his   immediate   family   and   spiritual   brothers,   if   he   fails   in   this   test   his  
worship,  visions  or  dreams  and  spiritual  auditions  are  of  no  value.  
 
The   good   conduct   of   the   seeker   of   self-­‐purification   really   has   no   end.   He   must   always   be  
striving   and   making   progress   with   his   spiritual   master/teacher,   with   his   brothers,   with  
his  community,  and  with  his  Nation,  because  Allah  (Subahanuhu  wa  ta’ala)  is  seeing  him,  
the  Prophet  (Sollallahu  alaihi  wasallam)  is  made  aware  of  the  amaals  of  the  Ummah,  the  
spiritual  master/teacher  is  also  sometimes  made  aware  of  the  amaals  of  the  seeker  of  
self-­‐purification,   by   the   will   of   Allah   (Subahanuhu   wa   ta’ala),   the   Masters   who   went  
before   are   also   made   aware.     With   constant   improvement,   day-­‐by-­‐day,   he   will   reach  
with  the  spiritual  master/teacher  guidance  and  support,  the  State  of  Perfection.    

88
 Overall Progress Record of the Journey to Allah
Amaal (Practices)
Period

Instruction Each box represents one week. For each day that the practice is performed, place a small vertical line in the box. If not,
then place a dot. There should be a total of 7 marks in each box, either small vertical lines or dots, for example.
Weeks 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
Dhikr
Murakabah
1st stage 7 sin sheets
2nd stage 8 levels
3rd stage Covenants
Daily

Spiritual prayer
Outstanding prayers
Daily Sunnats
General Islamic Study
Working / studying
Instruction Each box represents one week. Tick across every week if the practice is performed. If not, then place a cross and continue.
Weeks 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
Weekly amaal
Min 4 hours dawah
Spiritual Fast
Weekly

Outstanding fasts
Weekly Sunnats
Studying Aqeedah
Studying Fiqh
Studying Tazkiyah
Instruction Each box represents one month. Tick across every month if the practice is performed. If not, then place a cross and continue.
Months 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
Dawah in Jamah
Monthly

Monthly Sunnats
Seeing Teacher
Visiting Graveyard

89
 Observing the Spiritual Fast During the Month of Ramadhan
“There are many who fast and gain nothing from the Fast except hunger” (Meaning of hadith)

Tick across everyday you fast, if however you violate the guideline(s) then it will be classed as not keeping a spiritual fast and
you have to start again, also write the day number next to the type of organ of the body in the organs column.

Organs of
Attempt

the body Number of Days Guidelines

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 Level Day/Night
-Heart 1 1 D/N
2 2 D/N
-Eyes 3
4 3 D/N
-Tongue
5 4 D/N
-Ears 6
5 D/N
7
-Stomach 8 6 D/N
9
7 D/N
-Hands 10
11 8 D/N
-Feet 12
13
-Private
Parts 14
15
16
17
18
19
20
21
22

90
The different levels of fast briefly outlined below:

Level 1
Abstaining from food, drink, smoking, and marital relationship from break of dawn to sunset.

Level 2
In addition to the above, offering obligatory Salah and the Taraawih prayers.

Level 3
To abstain from the sins of the tongue and eyes.

Level 4
To abstain from the sins related to other sensual organs of the body such as ears, hands, feet including tongue and eyes.

Level 5
To engage all the organs in acts of worship and fulfilling the rights of Allah, the Exalted and His creation in addition to no.4

Level 6
To make your mind & heart fast abstaining oneself from intentionally planning or thinking about a sin.

Level 7
To engage the mind & heart in the remembrance and thoughts of death, life hereafter, day of judgment, paradise ad hell.

Level 8
To become completely annihilated in the remembrance of Allah, the Exalted in such a way that it becomes the dominant factor
in your life.

91
 Prayer (Salah)
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the day number
In total days column and also next to the type of sin/rules in the rules column below

Number of Days
Attempts

Rule(s)
Violated
Date
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40

10

11

12

13

14

15

16

17

18

19

20

Disciplinary rules to improve Prayer

1. Intentionally missing salah with jamat without valid Sharia excuse
2. Intentionally missing salah
3. Not performing Sunnat-e-Mukada
4. Not performing wudu properly according to sunnah
Levels: 1 2 3 4 5 6 7 8 9 10
5. Does not know the obligatory acts of prayer

92
 Outward Levels of Prayers (Salah)
Level 1
To offer prayer whilst knowing the obligatory (fardh), necessary (wajib), and sunnat and invalidating (mufsid) acts of ablution (wudhu),
ritual bath (ghusl), and prayers (salah) and acting upon them.

Level 2
To offer the prayer whilst having knowledge of recommended (mustahab), disliked (makruh), and etiquettes (adab) of wudhu, ghusl and
salah.

Level 3
To offer fardh prayers with congregation in the mosque and for women there is more reward in praying at home. To wear the clothes bought
with halal income and to eat food from halal means and to keep one’s clothes above ankles (for men only). To learn the prayer of traveller,
sick person and chronic illness.

Level 4
To learn and practice the physical posture in detail and trying to bring one’s posture closer to the Prophetic prayer as much as possible.

Level 5
To learn the entire prayer with correct pronunciation (Qiraat) and to also learn the supplications (dua) of funeral prayer.

Level 6
To learn additional supplication and words of remembrance (Azkars) for different postures.

Level 7
To learn the translation of the entire salah.

Level 8
To offer the salah in Sunnah dress and wear clean and best clothes which one can afford and to put on fragrance.

Level 9
To learn at least the 10 last surahs of Qur’an and then recite them in different Rakats with meaning.

Level 10
To offer the prayer in beginning time (especially for women whilst men will pray with congregation) and not to talk immediately before the
salah and to offer the optional prayer (nafl) after the Sunnah prayers.

93
 Spiritual Levels of Prayer
Preparation Level
To think and to refresh the belief that Allah, the Lord of worlds is with me, is watching me and is listening to my recitation and zikr in every
posture of prayer at least once.

Level 1
To do the above three times in every posture.

Level 2
To be in continuous thought and remembrance of Allah, the High, and not to distract one’s thought intentionally.

Level 3
Offering the salah with understanding as though you are communicating the words with meaning to Allah, the Exalted.

Level 4
To offer the salah whilst thinking of the matters of the hereafter: the life of grave, plain of resurrection, Paradise and Hell in detail.

Level 5
To offer the prayer as though it is your last prayer of life.

Level 6
To be in continuous thought of Allah and the hereafter and whilst trying, one does not think of worldly matters even unintentionally.

Level 7
Imagine you have been given the opportunity to offer the prayers in the grave world (Barzakh) and you are offering the prayer there whilst
waiting for the questions of the grave.

Level 8
Imagine you are in the plain of resurrection on Judgement Day. People are in great difficulty and you have been given the opportunity to
offer prayer under the throne of Allah. Soon you will be presented in the presence of Allah for accountability.

Level 9
To be in the presence of Allah, the Exalted up to one hour after the salah.

Level 10
To offer salah with the muraqabah of different qualities of Allah, the Lord of worlds from the 99 names of Allah, the Exalted and being
absorbed in the remembrance of Allah through that particular quality and attribute.

94
 Tongue
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts

Start Number of Days Rule(s)

Date Violated
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
Disciplinary rules to protect Tongue
1. Back biting 6. Excessive laughter 11. Singing
2. Slander 7. False promise 12. Curse
3. Useless talk 8. Hypocrisy 13. Disputes
4. Disclose secrets 9. Lying 14. Bad talk
5. Excessive talk 15. Ridicule
10.Swearing

95
 Eyes
Tick across everyday if the condition is met, if however you violate the condition(s) then stop and start from the beginning and write the
Disciplinary rules number in the rule(s) violated column
Attempts

Start Number of Days Rule(s)

Date Violated
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
Disciplinary rules for protection of Eyes
1. Gazing at opposite sex
2. Watching unlawful films/videos
3. Looking at obscene magazine & newspapers
4. Excessive looking at vain worldly materials

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 Ears
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Disciplinary rules for protection of Ears
1. Listening to music
2. Listening to bad talk
3. Listening to vain talk
4. Listening to other peoples conversations

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 Hands
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Disciplinary rules to use Hands in lawful way
1. Fraud
2. Touching Na Mehrm
3. Making offensive gestures
4.Punching/slapping

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 Feet
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Disciplinary rules to protect unlawful usage of Feet
1. Meeting Na Mehrm
2. Going to cinema
3. Going to pubs/ clubs
4. Going to vain places

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 Stomach
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Disciplinary rules related to Stomach

1. Excessive lawful eating & drinking 5. Consumption of food/snacks with following E-Numbers:
2. Unlawful eating & drinking E120, E160a, E471, E472 (a-e), E473, E474, E475, E476, E477
3. Consumption of alcohol E478, E570, E572, E631, E635, E640, 920
4. Taking drugs

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 Private Parts
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Disciplinary rules to protect Private Parts
1. Adultery
2. Keeping it unclean
3. Keeping it uncovered
4. Playing with private part/s

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 Purification of Mind: Stage Two
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Disciplinary rules to protect the Mind

Level 1 Level 2 Level 3 Level 4 Level 5 Level 6 Level 7 Level 8
Negation Communion with Thinking Reciting Masnoon Awareness of Thoughts related to Avoiding
of Sins Allah [swt] Abstractly about Sunnah Duas with Allah [swt] 24 the Mind: Deep Positive thinking negative thinking
through everyday Allah [swt] meaning hours a day Thinking
worldly activities
Not to To negate any bad Thinking abstractly Thinking abstractly Keeping awareness To observe from To be patient, when To avoid thinking
think thoughts and not to about Allah [swt] about Allah [swt] most of Allah [swt] in the surroundings [i.e. you fall in any negative in any
anything forget praying with most of the time or of the time or at least mind all day long. from creation] and calamity or matter and always
against the heart regarding at least before a before a major activity Also to monitor the take lessons from it to goodness and to think positive
Sharia i.e. everyday worldly major activity and reciting Masnoon time spent without remind you about always to think and
to think of activities Sunnah duas [with having awareness of Allah [swt], Akhirah believe in positive
any sin, meaning] relating to Allah [swt] etc. 7 acts a day mode.
evil. the act

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 Heavenly Covenants
Humbleness (Tawãdhu)
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Level(s)
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Disciplinary rules to protect the Heavenly Covenant(s)
Level 1 Level 2 Level 3 Level 4
To think and To clear any In reaction to every good act which one performs, attribute it to Allah (Azzawajal). Practically show
believe other animosity or hatred It is through his Grace and Mercy one is able to perform it and become more humble as all humbleness towards Allah
Muslim are towards enemies that the knowledge of good and bad acts were revealed by Allah Ta’la through our Master (Azzawajal), Messenger of
better than exists due to any Prophet Muhammad (peace and blessing of Allah be upon him) and Allah Ta’la is providing Allah (peace and blessing be
you and not worldly reasons the space, time, intellect, body and mind through which one is performing the good deeds. So upon him), Deen of Allah
to consider especially your in reaction to good deeds one should not develop self-likeness, arrogance or thinking of one and Muslims. The person
them lowly family members and self superior to others, rather one should show more humility, humbleness, and servitude by will be taught the method to
or inferior other close friends. becoming humble towards the creation of Allah the exalted. practice this level.
Level 5 Level 6 Level 7 Level 8 Level 9 Level 10
Now to do Khidmat (serving), When seeing elderly, young, middle- To believe, ‘all the goodness and To believe, ‘I am still To believe, ‘I cannot To believe, ‘I am
whenever you are sitting with aged, men or women one should pray blessings of excellence do not trying to achieve worship Allah, the not even serving
some brothers or in a for them from the bottom of the heart. belong to me nor am I the humbleness and will Exalted, as He Allah, the
E.g. if it is a young Muslim boy, pray creator of them but they are a keep trying and striving deserves to be Exalted, and His
gathering you should help in
that he becomes a pious Muslim and gift from Allah Ta’la without me until death.’ So not to worshiped and I Deen (religion)
anyway e.g. opening doors,
gets married to a pious Muslim lady. deserving.’ Like the image on a consider that I have cannot fulfil the to the extent of
preparing food or making tea Or for an old non-Muslim woman, TV screen or in a mirror are not achieved humbleness Rights of Allah as my full abilities
etc with happiness and for the pray that she becomes a Muslim and the creations of the mirrors nor because this is attributing He deserves for and capacity.’
pleasure of Allah (Azzawajal). dies with Iman (faith). the mirrors can say I own them. lofty station to yourself. them to be fulfilled.’

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 Heavenly Covenants
Gratitude (Shukr)
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Level(s)

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Disciplinary rules to protect the Heavenly Covenant(s)
Level 1 Level 2 Level 3 Level 4
When any blessing of goodness is When in any calamity or problem, personally When you see international calamities The blessing which
bestowed upon you, physically and one should try see Allah’s hidden blessings and around you, in your area or in different we have been given in
spiritually attribute it mentally and message and to focus on the positive side of it, countries you should see the blessing in it our life, socially,
verbally to Allah the bestower of blessing because in that calamity there will be hidden and seeing the positive side to it because in environmentally,
and goodness and do not attribute to blessings from Allah and not to become agitated that calamity there will be hidden blessings, financially, from the
your self & your abilities & skills while and forgetting Allah the mercy giving. lessons and messages from Allah. worldly point of view.
forgetting Allah, the mercy giving.
Level 5 Level 6 Level 7
Think about how one can share all the To believe, ‘I am still trying to achieve the station of Shukr To ponder and reflect, ‘am I using any of the
blessings with others and practically start (thankfulness) and will keep trying and striving until death.’ So blessings of Allah (azzawajal) in His disobedience’,
doing this for the pleasure of Allah, Ta’la not to consider that I have achieved the station of Shukr because especially in relation to the first three stages.
this is attributing lofty station to yourself.

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 Heavenly Covenants
Sincerity (Ikhlaas)
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Disciplinary rules to protect the Heavenly Covenant(s)
Level 1 Level 2 Level 3 Level 4 Level 5
In all the major good deeds e.g. 5 When performing your amaals (worshipful When doing your When doing your amaals, To worship Allah, the
daily prayers and one’s zikr, one deeds), they should be done only for the amaals, it should only do it for Allah because Exalted purely for his
should do them for the Pleasure of Pleasure of Allah (Azzawajal). One should not be only done for He is Allah, the Lord of all sake because the
Allah (Azzawajal) and in order to follow their feelings i.e. sometimes you will feel the Pleasure of the worlds. Not even His decisions about Hell,
attain salvation and reward in like doing the amaals but sometimes you will Allah Azzawajal Pleasure or high spiritual Paradise and its ranks
hereafter. feel down and not inclined to do them. Both and not even for ranking because in that there has already been made
One should check and refresh approaches are incorrect, because we are not Paradise. is still some ‘Want’ left. in the knowledge of
his/her intention in the beginning, servants of ours feelings/states, but servants of Perform them Purely for Allah.
middle and the end. Allah. So one should worship Allah for His Allah, the Exalted for who
Pleasure whether one feels like it or not. He is.
Level 6 Level 7
To worship Allah for whom He is without any motives and without any cause. To believe, ‘I am still trying to achieve Ikhlaas and will keep trying and striving
until death.’ So not to consider that I have achieved Ikhlaas because this is
attributing a lofty station to yourself.

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 Heavenly Covenants
Repentance (Taubah)
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Violated
Start Number of Days

Rule(s)
Date
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Disciplinary rules to protect the Heavenly Covenant(s)
Level 1 Level 2 Level 3 Level 4
To sincerely repent to Allah, the Most To sincerely repent to To sincerely repent to Allah, the Most Forgiving, from To sincerely repent to Allah, the
Forgiving, from disbelief and shirk Allah, the Most Forgiving, haraam (disallowed) intentional thoughts. This includes Most Forgiving, from evil traits
(associating partners with Allah from all the sins of the 7 both bringing the evil though intentionally oneself and that are inside one both
(azzawajal)) and all wrong beliefs. organs of the body. prolonging an evil thought from the Shayateen (devils). intentionally and unintentionally.

Level 5 Level 6 Level 7 Level 8

To sincerely repent to Allah, the
Most Forgiving, from all makruh
(disliked) actions committed by
one with the body, mind and
heart.
To sincerely repent to Allah, the Most Forgiving,
for all thoughts of other than Allah and to turn
back to Allah again. In other words, when one
becomes heedless of Allah, repent to Him for
forgetting and then remember Him again.
To sincerely repent to Allah, the
Most Forgiving, from all
shortcomings in one’s obedience and
worship of Allah as He deserves.
[This level is one step further from
level 9 of humbleness]
To sincerely repent to Allah, the Most
Forgiving, from all shortcomings in
one’s trying to obey and worship Allah
to the extent of one’s full abilities and
capacity. [This level is one step further
from level 10 of humbleness]

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The Methodology and Supplications of Tareeqah Muhammadiyah Prescribed by
Syyiduna Abdul Azeez Ad Dabbãgh [Rahimahullah]

First Dhikr
Monday 5th December
‘La ilaha-illallah’
Our Master, Al Ghawth Az-Zamaan [Rahimahullah] replied to the nearest meaning saying,
“Imagine that in your stomach exist all evil desires [your nafs], when you recite ‘la’ elongate it
and imagine that you are extracting the evil desire out of your stomach taking up to the head.
Imagine that the evil has been taken out of the head then bring in the thought Allah when ‘ilalha’
is recited, then strike the heart with ‘illallah’ with the thought that nothing exist in the heart, no
other deities except Allah! Then reflect this back to the stomach and start the process again.”

Second Dhikr
Monday 22nd May
‘Allah, Allah’
He [Rahimahullah] said:
“A person should try to be in the presence and awareness of Allah by thinking that Allah is
Present, He us with me, He is seeing me. Then during the dhikr he should think of the qualities of
Allah and bring them to mind, e.g. Allah is Rahmaan, Raheem. And to think that with every
recitation of ‘Allah’ he is getting closer and closer to Allah. And after the dhikr, he should try to
keep hold of that thought/mentality for as long as he can.”

Third Dhikr
Friday 1st September
‘Hu, Hu’
Our Master Sheikh Abdul Azeez Dabbāgh [Rahimahullah] said,
“The seeker should do the ‘Hu Hu’ dhikr thinking that when he says ‘Hu’, immediately Allah
Ta’ala hears his chant. Then everytime you supplicate ‘Hu’ think ‘He is the one I want, He is the
one I want to love, He is Allah’ then the seeker should go through the names of Allah. The seeker
can supplicate it as ‘Hu’ or ‘Ya Hu’.”

Fourth Dhikr
Thursday 17th May
‘Haqq, Haqq’
Syiduna Abdul Azeez Dabbāgh [Rahimahullah] instructed the seekers as follows,

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“Do the ‘Haqq Haqq’ dhikr. They can also perform it as “Ya Haqq, Ya Haqq’ as well. They
should think that ‘Haqq’ means He is the Absolute Truth, so when truth meets falsehood, it
crushes it, therefore, all false deities that exist will inevitably be crushed. If ones deity is women,
then bring it forth to Haqq then Haqq is like a sword that will slay the Baatil! Similarly bring to
mind anything that obstructs one from Allah, children, family, friends, and society, job and so on,
and crush it by giving preference and superiority to the Absolute Truth, Al Haqq.”

Fifth Dhikr
Monday 8th October
‘Hayy, Hayy’
Our Master Sheikh Abdul Azeez Dabbāgh [Rahimahullah] said,
“When the seeker recites ‘Hayy’ it means ‘Ever-Living’. So the seeker should think that all else is
destined to perish but only He shall remain.”

Sixth Dhikr
Monday 8th October
‘Al Qayyum, Al Qayyum’
Sheikh Abdul Azeez Dabbāgh [Rahimahullah] said,
“Al Qayyum means ‘Self-Subsisting, the seeker should think that He sustains everything and
everything is in need of Him but He is in need of no one!”

Seventh Dhikr
Monday 8th October
‘Ya Qahhaar’

Our Master Sheikh Abdul Azeez Dabbāgh [Rahimahullah] said,

“Ya Qahhaar means ‘Dominant One’. The seeker should think that Allah’s command shall be
dominate over everything; His rule shall dominate over everyone. Anything that opposes it shall
be crushed!”

He [Rahimahullah] continued,

“Also when the seeker is to recite the dhikr they should try to visualize the name, for example, if
they are doing the ‘Allah, Allah’ or ‘Hu, Hu’ visualize the name ‘Allah’ or ‘Hu’ in arabic, then
imagine a pillar of light emanating from the name which comes towards you and striking you on
the chest and then absorb yourself in the light.”

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109
 &‫ إ! ا‬$#‫! إ‬
LA  I LAHA  I LALLAH    

Prepara&on  for  the  (zikr)  remembrance  of  Allah  and  the  spirit    –  Connec&on

If  a  person   is  engaged  in  the  remembrance   of  Allah,  however  during  that   & me  
his   heart   and   inner   self   is   heedless   of   the   remembrance   of   Allah   then   its  
benefit  is  much  less.

To  obtain  the  maximum  benefit  it  is  necessary  that  before  a  person  begins  the  
verbal   remembrance   of   Allah   he   establishes   a  spiritual   connec&on   with   Him.  
However  the  remembrance  of  the  tongue  alone  is  not  devoid  of  benefit.

Example:

Just  like  the  telephone  wire  is  not  plugged  into  the  socket  or  when  there  is  no  
network   coverage   for   the   mobile   it   is   not   possible   to   communicate   with  
anyone  even  though  one  has  the  best  mobile  or  speaks  in  a  loud  tone.

The  Prophet   (Peace   be   upon  him)   said  "Allah  the  Exalted,   does   not   accept   the  
prayer  of  that  person  with  a  heedless  heart".  (Meaning  of  the  hadith)

The   words  of  remembrance   are  like  the   form  of  the   body  and  the   presence  of  
the  heart  is  like  the  spirit.

How  to  establish  a  connec&on?

Before   beginning   the   remembrance   the   person   should   try   to   refresh   the  
following  three  beliefs  and  thoughts  in  his  heart  and  mind  and  to  keep  these  
thoughts  con&nous  through  the  remembrance  (zikr)

1) Allah  is  with  me  with  all  His  aOributes

2) Allah  is  seeing  me

3) Allah  is  listening  to  everything  I'm  saying  and  He  is  listening  to  my  zikr

ASer  a  person  has  firmly  and  deeply  implanted  these  three  thoughts  only  aSer  

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that  should  he  begin  with  the  recita&on  of  the  words  of  remembrance  

 &‫ إ! ا‬$#‫! إ‬

Rela&onship  of  the  humans  different  parts  with  the  remembrance    (zikr)

Tongue:  It  recites  the  words  for  example  saying  La  ilaha  ilAllah

Mind:   To   maintain   the   connec&on,   with   these   three   thoughts,   that   Allah   is  
with  me,  is  seeing  me,  and  listening  to  me

The   heart   and   innerself:   To   have   communion   with   Allah.   In   other   words  
without  using  the  tongue  the  person  prays  to  Allah  from  the  heart  and  talks  to  
Him.

Is  this  very  difficult?

No  this  is  very  simple.  A  person  whilst  siYng  with   different   people  everyday  
establishes   a   connec&on   with   them   via   these   three   thoughts,   for   example  
when  you  are  siYng,  conversing  with  someone  you  have  the  knowledge  that  
this  person  is  siYng  with  me,  is  watching  me,  and  listening  to  my  speech,  so  
this   is   like   a   connec&on.   You   may   be   talking   to   the   person   using   different  
words  and  at  the  same  &me  thinking  different   things  in  your  heart  regarding  
the   individual  you  are   talking  to.   However   the   only  difference   is  that   ini&ally  
the   person   was   connected   with   the   crea&on   but   now   he   directs   the  
remembrance  and  connec&on  towards  the  Creator.

Methodology  of  Remembrance

Before  beginning  the  remembrance  of  Allah  the  Exalted  a  person  should  recite  
the  following  while  keeping  their  meaning  in  mind

1) Bismillah…………….(Once)                    

2) Astaghfirullah………..(three  &mes)

3) Prayers  for  the  Prophet  ‫ ﷺ‬ (Durood  3X)

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 4) Lahowlawala  Quwwata  illahbillah  (3X)

Now  a  person  should  begin  the  zikr.

The  first    type  of  remembrance  (zikr)

The  methodology  of  how  to  perform  the  remembrance

LA……..There  is  no

Ilah……..Diety  worthy  of  worship

Ila………Except  

Allah…….Allah

Transla&on:  There  is  no  deity  worthy  of  worship  except  Allah

The  way  to  perform  it

To  stretch  the  Laa,   and   also   to  stretch  the  Laam  of  ilah  also   and   to  make  sure  
that   one   also  does  not   read   the   Alif  of  Allah  as  a  Haa.  The   Laam  of  Allah  should  
be  read  slightly  longer  and  with  a  full  mouth

During  the  remembrance  what  to  think  in  the  mind

The   person   should   think   that   the   place   of   the   nafs   (lower-­‐self)   is   at   the  
stomach  and  from   it   all  the   desires  emanate.  He  should  purify  the   heart   and  
lower-­‐self  from  the  darkness  and  rust  which  have  engulfed  the  heart  and  inner  
self  due  to  sins.

Whilst  reading  the  Laa  he  should  think  that  he  is  nega&ng  all  the  false  dei&es  
and  all  those  things  that  cause  him  to  forget  Allah  and  also  through  this  he  is  
pulling  upwards  towards  the   direc&on  of  the   head  all  the   dirt,  rust,  darkness  
and  desire  of  sinning.

Ilah   –   which   means   deity,   this   word   should   be   imagined   in   the   mind,   it   is   as  
though  the  person  is  saying  "  the  nafs,  lawful  and  unlawful  desires  and  all  those  
people  who  cause  a  person  to  become   heedless  of  Allah  the   Exalted  are  not  

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gods,   so   why   should   I   follow   them   and   listen   to   them.   With   this   thought   he  
should  imagine  that  he  has  extracted  them  out  of  his  mind.

ASer   that   he   should   imagine   and   think   that   my   God   is   Allah,   The   one   Who  
possesses   the  power  to  give  me  life  and   death,  benefit  and   harm,  honour  and  
disgrace,  paradise  and  hell,  and  to  increase  or  decrease  provisions  (rizq).  I  will  
only   worship   Him   and   live  my  life  according   to  His   commands.   He   should   think  
this  with  his  heart  and  mind.

IlAllah  –  Whilst   saying  this   he   should  think   and  imagine   that   in   my   heart   there  
is  no  deity  Except  Allah  and  the  light  of  the  name  of  Allah  is  enlightening  my  
heart.

This  will  complete  one  cycle.  ThereaSer  a  person  should  carry  on  in  the  similar  
way  to  complete  the  prescribed  length  of  &me  (e.g.  20  minutes).

Towards   the  end   ask  forgiveness   from   Allah,  the  Exalted   as  you  have  not   been  
able  to   remember   Him  as  He  deserved   to   be   remembered   and  pray  that   He  
benefits  you  from  the  inner  light  of  the  remembrance  (zikr).

The  Method  of  medita&on  (muraqabah)

Follow  the  same  procedure  for  

1)  connec&ng      2)  Beginning  e&queOes

The  medita&on  consists  of  two  integral  components

1)  connec&on

Firstly  you  should  be  in  the  presence  of  Allah,  the  almighty  by  thinking  of  about  
3  keys  to  awareness

1) Allah  is  with  me

2) Allah  is  seeing  me

3) Allah  is  hearing  me

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2)  Communion  from  the  servant  

The  servant  should  try  to  communicate  with  Allah,  the  All  knowing  from  the  
heart.  It  is  not  a   silent  communica&on  (munaajat).  In   other  words  the  servant  
should   talk   with   their   Lord   through   the   tongue   of   the   heart.   One   can   pray,  
men&on  your  worries,  concerns  and  difficul&es.

Procedure

Look  at  the   name  of  Allah  or   whatever   medita&on  one   is  given  for   about  20  
seconds,  then  close  your  eyes  and  try  to  see  the  name  of  Allah  with  the  power  
your   imagine   open   your   eyes   aSer  30  seconds   again  look   at   the  blessed   name.  
Do   this   three   &mes   and   then   keep   your   eyes   closed   and   use   the   above   two  
technique   to   con&nue   with   the   medita&on   for   prescribed   &me   (e.g.   10  
minutes).  If   you  do  see  the  name  of  Allah  the  Exalted  enforce  the  connec&on  
and   communion   which   means   the   feeling   of   the   presence   of   Allah   and   your  
silent  conversa&on  with  Him.  If  you  do  not  see  the  name  of  Allah,  there  is  no  
harm  as  long  as  the  person  con&nues  the  medita&on.

Remember   seeing  the   name   of  Allah  is  neither   a  requirement   nor   necessary  
for   the   medita&on   but   your   feeling   of   awareness   of   Allah,   the   Exalted   is  
important   and   that   is   within   your   power,   while   seeing   is   not   within   your  
power.

Disturbing  thoughts

When   a  servant   will   remember   their   Lord   obviously   the   Satan’s  jealousy  and  
animosity  flares.  So  Satan  will  do  whatever  is  within  his  power  to  distract  and  
disturb.   Satan   has  the   power   to   whisper   thoughts   in   the   mind   and   heart.   As  
long   as   the   person   does   not   bring   thought   of   other   than   Allah   by   himself   or  
does   not   make   a   long   story   from   the   thoughts   of   whispers   by   Satan,   the  
thoughts   do   not   harm.   The   seeker   can   get   rather   more   closer   to   Allah,   by  
rejec&ng  and  returning  to  the  remembrance  of  Allah,  the  exalted.  Try  not  to  
fight   with   the   astray   thoughts.   Just   ignore   and   carry   on   with   your   task.   So  
remember  Do  NOT      1)  Bring      2)  Extend    3)  Fight  the  thoughts,  IGNORE  and  
con&nue.

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 Illustration of the Breathing Dhikr

When breathing in imagine that the heart is saying ‘Allah’ and when breathing out imagine that the
Heart is saying ‘Hu’

Muhammadiyah House of Wisdom33 Ridling Lane, Hyde, Cheshire, SK14 1NP, England (+44) 07790 550 - 0161 3511975, info@zawiyah.org

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